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Messages - Nagaraj

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1111
Sanjay here is one more, just remembered:

Rarity of Human Birth

जन्तूनां नरजन्म दुर्लभमतः पुंस्त्वं ततो विप्रता तस्माद्वैदिकधर्ममार्गपरता विद्वत्त्वमस्मात्परम् ।
अात्मानात्मविवेचनं स्वनुभवो ब्रह्मात्मनासंस्थितिः मुक्तिर्नो शतजन्मकोटिसुकृतैः पुण्यैर्विना लभ्यते ॥ २ ॥


जन्तूनां दुर्लभम् नरजन्म, अतः पुंस्त्वम्, ततः विप्रता, तस्मात् वैदिकधर्ममार्गपरता, अस्मात् परम् विद्वत्त्वम् अात्मानात्मविवेचनम् स्वनुभवः ब्रह्मात्मनासंस्थितिः मुक्तिः शतजन्मकोटिसुकृतैः पुण्यैः विना न उ लभ्यते ।

जन्तूनां among the animals नरजन्म human birth दुर्लभम् rare अतः than this पुंस्त्वं manliness ततः than that विप्रता well-versed in vedic learning (who is eligible to learn vedas) तस्माद् वैदिकधर्ममार्गपरता than that the commitment to live life following righteousness prescribed in the veda विद्वत्त्वमस्मात्परम् exalted than that is exposing oneself to the vedantic teaching अात्मानात्म-विवेचनं discrimination between ātmā and anātmā स्वनुभवः assimilation of that knowledge ब्रह्मात्मनासंस्थितिः abiding in the self that is one with the absolute self मुक्तिः freedom न not उ indeed शतजन्मकोटिसुकृतैः well done in hundreds of crores of lives पुण्यैः merits विना without लभ्यते accomplished

Human nature is the hardest of creaturely states to obtain, even more so that of manhood. Brahminhood is rarer still, and beyond that dedication to the path of Vedic religion. Beyond even that there is discrimination between self and nonself, but liberation by persistence in the state of the unity of God and Self is not to be achieved except by the meritorious deeds of hundreds of thousands of lives.

Bhagavatpaada in Vivekachoodamani

--

1112
Manickavachakar sings:

புல்லாகிப் பூடாய்ப் புழுவாய் மரமாகிப்
   பல்விருகமாகிப் பறவையாய்ப் பாம்பாகிக்
   கல்லாய் மனிதராய்ப் பேயாய்க் கணங்களாய்
   வல்லசுரராகி முனிவராய்த் தேவராய்ச்
   செல்லாநின்ற வித்தாவரசங்கமத்து
   ளெல்லாப் பிறப்பும் பிறந்திளைத்தே னெம்பெருமான்.

     "Grass, herb, worm, tree, animal of sundry kind
   Bird, snake, rock, man, devil, angel, Titan
   Of evil might, sage, godling, -
   These and else in this wide unvierse
   Have I been born, and I am weary, O Lord."

   மானுடப் பிறப்பினுண் மாதா வுதரத்
   தீனமில் கிருமிச் செருவினிற் பிழைத்து
   மானுடப் பிறப்பினுண்மாதா வுதரத்
   தீனமில் கிருமிச் செருவினிற் பிழைத்து
   மொருமதித் தான்றியி னிருமையிற் பிழைத்து
   மிருமதி விளைவினொருமையிற் பிழைத்து
   மும்மதி தன்னுளம்மதம் பிழைத்து
   மீரிரு திங்களிற் பேரிருள் பிழைத்து
   மஞ்சு திங்களின் முஞ்சுதல் பிழைத்து
   மாறு திங்களினூறலர் பிழைத்து
   மேழு திங்களிற் றாழ்புவி பிழைத்து
   மெட்டுத்திங்களிற் கட்டமும் பிழைத்து
   மொன்பதில் வருதரு துன்பமும் பிழைத்து
   தக்க தசமதி தாயொடு தான்படுந்
   துக்க சாகரத் துயரிடைப் பிழைத்து
   மாண்டுக டோறு மடைந்தவக் காலை
   யீண்டியு மிருத்தியு மெனைப்பல பிழைத்துங்
   காலை மலமொடு கடும்பகற் பசிநிசி
   வேலை நித்திரை யாத்திரை பிழைத்துங்
   கருங்குழற் செவ்வாய் வெண்ணகைக் கார்மயி
   லொருங்கிய சாயனெருங்கியுண் மதர்த்துக்
   கச்சற நிமிர்ந்து கதிர்த்து முன்பணைத்
   தெய்த்திடை வருந்த வெழுந்து புடைபரந்
   தீர்க்கிடை போகா விளமுலை மாதர்தங்
   கூர்த்த நயனக் கொள்ளையிற் பிழைத்தும்
   பித்த வுலகர் பெருந்துறைப் பரப்பினுண்
   மத்தக் களிறெனு மவாவிடைப் பிழைத்துங்
   கல்வி யென்னும் பல்கடற் பிழைத்துஞ்
   செல்வ மென்னு மல்ல்லிற் பிழைத்து
   நல்குர வென்னுந் தொல்விடம் பிழைத்தும்
   புல்வரம் பாய பலதுறை பிழைத்து

     Saved in womb of human mother,
   Saved from stroke of sterilizing worm,
   Saved in the meeting of the seeds in the first moon,
   Saved in their growth in the second moon,
   Saved in their struggle in the third,
   Saved in the great darkness of the fourth month,
   Saved from the blight of the fifth moon,
   Saved from the mishaps of the sixth,
   Saved, looking earthwards, in the seventh,
   Saved in the straits of the eighth moon,
   Saved in the dangers of the ninth,
   Saved in the due tenth moon,
   Together with the mother in a sea
   Of agony struggling:-
   Then in the march of years saved,
   Saved sitting, moving, and in countless ills,
   Saved in the morning excretions,
   In the fierce hunger of noon, the darkness of night,
   Saved at work, in sleep, in wayfaring;
   Saved from the havoc of darts from maiden's eyes,
   Dark locks, rosy lips, white teeth, peacock gait,
   Young breasts that rise in wanton pride to burst
   The bodice, and, sinking back weary and in pain,
   Swell and fill, leaving not a hair's breadth space;
   Saved from the furious elephant desire
   That roams through this wide world of mad men,
   Saved from the multitudinous seas of learning,
   Saved from the dangers of wealth,
   Saved from the poison of poverty,
   Saved from the petty fetters,
   Of divers customs and modes.

தெய்வ மென்பதோர் சித்தமுண்டாகி
   முனிவிலாத்தோர் பொருளது கருதலு
   மாறு கோடி மாயா சத்திகள்
   வேறு வேறுதம் மாயைக டொடங்கின
   வாத்த மானாரயலவர் கூடி
   நாத்திகம் பேசி நாத்தழும் பேறினர்
   சுற்ற மென்னுந் தொல்பசுக் குழாங்கள்
   பற்றி யழைத்துப் பதறினர் பெருகவும்
   விரதமேபர மாகவே தியருஞ்
   சரதமாகவே சாத்திரங் காட்டினர்
   சமய வாதிக டத்த மதங்களே
   யமைவத தாக வரற்றி மலைந்தனர்
   மிண்டிய மாய வாத மென்னுஞ்
   சண்ட மாருதஞ் சுழித்தடித்தாஅர்த்
   துலோகா யுதனெனு மொண்டிறற் பாம்பின்
   கலாபே தத்தகடுவிட மெய்தி
   யதிற்பெரு மாயை யெனைப்பல சூழவுந்
   தப்பா மேதாம் பிடித்த்து சலியாத்
   தழலது கண்ட மெழுகது போலத்
   தொழுதுள முருகி யழுதுடல் கம்பித்
   தாடியு மலறியும் பாடியும் பரவியுங்
   கொடிறும் பேதையும் கொண்ட்து விடாதெனும்
   படியே யாகிநல் விடையறா வன்பிற்
   பசுமரத் தாணி யறைந்தாற் போலக்
   கசிவது பெருகிக் கடலென மறுகி
   மகங்குழைந் தனுகுல மாய்மெய் விதிர்த்துச்
   சகம்பே யென்று தம்மைச் சிரிப்ப
   நாணது வொழிந்து நாடவர் பழித்துரை
   பூணது வாகக் கோணுத லின்றிச்
   சதுரிழந் தறிமால் கொண்டு சாருங்
   கதியது பரமா வதிசய மாகக்
   கற்றா மனமெனக் கதறியும் பதறியு
   மற்றோர் தெய்வங் கனவிலு நினையா
   தருபரத் தொருவ னவனியில் வந்து
   குருபரனாகி யருளிய பெருமையைச்
   சிறுமையென் றிகழாதே திருவடி யிணையைப்
   பிறிவினை யறியா நிழலது போல
   முன்பின்னாகி முனியா தத்திசை
   யென்புனநந் துருகி நெக்குநெக் கேங்கி
   யன்பெனு மாறு கரையது புரள
   நன்புல னொன்றி நாதவன் றரற்றி
   யரைதடு மாறி யுரோமஞ் சிலிர்ப்பக்
   கரமலர் மொட்டித் திரதய மலரக்
   கண்களி கூர நுண்டுளி யரும்பச்
   சாயா வன்பினை நாடொறுந் தழைப்பவர்
   தாயேயாகி வளர்த்தனை போற்றி

      There arose then the thought of God,
   And thinking of the Peaceful One, straight away
   Sixty million powers of delusion
   Each its prank began. In troops came
   The atheist's and spake atheism
   Till their tongues were sore. Kinsmen crowded
   And clung like kine, calling and wailing bitterly.
   Priests pleasantly, established from the scriptures
   That fasts and rites were God. Sectarians
   Fought shouting each his religion true.
   The hurricane of Idealism whirled
   And roared and raged. The fierce, bright snake
   Materialism spat its venom
   From amid the conflict of sciences.
   Thence delusions great and many encircled me
   That I might not escape.
   But letting not go what had been grasped,
   Heart in prayer melting like wax in sight of fire,
   Weeping, trembling, dancing, shouting,
   Singing, praising, gripping like jaws or babe
   What was clutched; as a nail cleaves
   The tender plant, so with pure, ceaseless love
   Melting, overflowing, tossing sea-like,
   Heart auspiciously softening, body quivering,
   The world at me as a mad devil laughing,
   Lost to shame, the town's ridicule my ornament,
   Unswerving, of appearance heedless,
   Mad with yearning to know, -
   My goal the Supreme Wonder, -
   In pain and wilderment like calf for its mother crying,
   Even in dream thinking not of other God,
   Making not light of the gracious coming on earth
   Of the Supreme Peerless One as Teacher,
   To His holy feet clinging like shadow
   Inseparable that goes before and after,
   Looking ever towards the Peaceful One,
   Bones melting, heart in agony of suspense,
   The stream of love its bank bursting,
   (The senses made one), crying aloud,
   "O Lord," words faltering, hair standing on end,
   Hands clasped in worship, heart blossoming,
   Eyes filling with tears of joy,
   Daily fostering unfading love,-
   To such as these, O Lord, art thou mother,
   And them thou dost rear.
   Glory, Glory to Thee,

   மெய்தரு வேதியனாகி வினைகெடக்
   கைதர வல்ல கடவுள் போற்றி
   யாடக மதுரை யரசே போற்றி
   கூட லிலங்கு குருமணி போற்றி
   தென்றில்லை மன்றினு ளாடி போற்றி
   யின்றெனக் காரமு தானாய் போற்றி
   மூவா நான்மறை முதல்வா போற்றி   
   சேவார் வெல்கொடிச் சிவனே போற்றி
   மின்னா ருருவ விகிர்தா போற்றி
   கன்னா ருரித்த கனியே போற்றி
   காவாய் கனகக் குன்றே போற்றி
   யாவா வென்றனக் கருளாய் போற்றி
   படைப்பாய் காப்பாய் துடைப்பாய் போற்றி
   யிடரைக் களையு மெந்தாய் போற்றி
   யீச போற்றி யிறைவ போற்றி
   தேசப் பளிங்கின் றிரளே
   யரைசே போற்றி யமுதே போற்றி
   விரைசேர் சரண விகிர்தா போற்றி
   வேதி போற்றி விமலா போற்றி
   யாதி போற்றி யறிவே போற்றி
   கதியே போற்றி கனியே போற்றி
   நதிசேர் செஞ்சடை நம்பா போற்றி
   யுடையாய் போற்றி யுணர்வே போற்றி
   கடையே னடிமை கண்டாய் போற்றி
   யையா போற்றி யணுவே போற்றி
   சைவா போற்றி தலைவா போற்றி
   குறியே போற்றி குணமே போற்றி
   நெறியே போற்றி நினைவே போற்றி
   வானோர்க்கரிய மருந்தே போற்றி
   யேனோர்க் கெளிய விறைவா போற்றி
   மூவேழ் சுற்ற முரணுறு நரகிடை
   யாழா மேயரு ளரசே போற்றி
   தோழா போற்றி துணைவா போற்றி
   வாழ்வே போற்றி யென்வைப்பே போற்றி
   முத்தா போற்றி முதல்வா போற்றி
   யத்தா போற்றி யரனே போற்றி
   யுரையணர் விறந்த வொருவ போற்றி
   விரிகட லிலகின் விளைவே போற்றி
   யருமையி லெளிய வழகே போற்றி
   கருமுகி லாகிய கண்ணே போற்றி
   மன்னிய திருவருண் மலையே போற்றி
   யென்னையு மொருவ னாக்கி யிருங்கழற்
   சென்னியில் வைத்த சேவக போற்றி
   தொழுதகை துன்பந் துடைப்பாய் போற்றி
   யழிவிலா வானந்த வாரி போற்றி
   யழிவது மாவதுங் கடந்தாய் போற்றி
   முழுவது மிறந்த முதல்வா போற்றி
   மானேர் நோக்கி மணாளா போற்றி
   வானகத் தமரர் தாயே போற்றி
   பாரிடை யைந்தாய்ப் பரந்தாய் போற்றி
   நீரிடை நான்காய் நிகழ்ந்தாய் போற்றி
   தீயிடை மூன்றாய்த் திகழ்ந்தாய் போற்றி
   வளியிடை யிரண்டாய் மகிழ்ந்தாய் போற்றி
   வெளியிடை யொன்றாய் விளைந்தாய் போற்றி
   யளிபவ ருள்ளத் தமுதே போற்றி
   கனவினிலுந் தேவர்க் கரியாய் போற்றி
   நனவிலு நாயேற் கருளினை போற்றி
   யிடைமரு துறையு மெந்தாய் போற்றி
   சடையிடைக் கங்கை தரித்தாய் போற்றி
   யாரூ ரமர்ந்த வரசே போற்றி
   சீரார் திருவை யாறா போற்றி
   யண்ணா மலையெம் மண்ணா போற்றி
   கண்ணா ரமுதக் கடலே போற்றி
   யேகம்பத்துறை யெந்தாய் போற்றி
   பாசம் பெண்ணுரு வானாய் போற்றி
   பராய்த்துறை மேவிய பரனே போற்றி
   சிராப்பள்ளி மேவிய சிவனே போற்றி
   மற்றோர் பற்றிங் கறியேன் போற்றி
   குற்றா லத்தெங் கூத்தா போற்றி
   கோகழி மேவிய கோலே போற்றி
   யீங்கோய் மலையெம் யெந்தாய் போற்றி
   பாங்கார் பழனத் தழகா போற்றி
   கடம்பூர் மேவிய விடங்கா போற்றி
   யடைந்தவர்க் கருளு மப்பா போற்றி
   யித்தி தன்னின் கீழிரு மூவர்க்
   தத்திக் கருளிய வரசே போற்றி
   தென்னாடுடைய சிவனே போற்றி
   யெந்நாட்டவர்க்கு மிறைவா போற்றி
   யேனக் கருளைக் கருளினை போற்றி
   மானக் கயிலை மலையாய் போற்றி
   யருளிட வேண்டு மம்மான் போற்றி
   யிருள்கெட வருளு மிறைவா போற்றி
   தளர்ந்தே னடியேன் றமியேன் போற்றி
   களங்கொளக் கருத வருளாய் போற்றி
   யஞ்சே லென்றிங் கருளாய் போற்றி
   நஞ்சே யமுதா நயந்தாய் போற்றி
   யத்தா போற்றி யையா போற்றி
   நித்தா போற்றி நிமலா போற்றி
   பத்தா போற்றி பவனே போற்றி
   பெரியாய் போற்றி பிரானே போற்றி
   யரியாய் போற்றி யமலா போற்றி
   மறையோர் கோல நெறியே போற்றி
   முறையோ தரியேன் முதல்வா போற்றி
   யுறவே போற்றி யுயிரே போற்றி
   மஞ்சா போற்றி மணாளா போற்றி
   பஞ்சே ரடியாள் பங்கா போற்றி
   யலந்தே னாயே னடியேன் போற்றி
   யிலங்கு சுடரெம் மீசா போற்றி
   கவைத்தலை மேவிய கண்ணே போற்றி
   குவைப்பதி மலிந்த கோவே போற்றி
   மலைகா டுடைய மன்னே போற்றி
   கலையா ரரிகே சரியாய் போற்றி
   திருக்கழுக் குன்றிற் செல்வா போற்றி
   பொருப்பமர் பூவனத் தரனே போற்றி
   யருவமு முருவமு மானாய் போற்றி
   மருவிய கருணை மலையே போற்றி
   துரியமு மிறந்த சுடரே போற்றி
   தெரிவரி தாகிய தெளிவே போற்றி
   தோளா முத்தச் சுடரே போற்றி
   யாளா னவர்கட் கன்பா போற்றி
   பேரா யிரமுடைப் பெம்மான் போற்றி
   தாளி யறுகின் றாராய் போற்றி
   நீளொளி யாகிய நிருத்தா போற்றி
   சந்தனச் சாந்தின் சுந்தர போற்றி
   சிந்தனைக் கரிய சிவமே போற்றி
   மந்திர மாமலை மேயாய் போற்றி
   யெந்தமை யுய்யக் கொள்வாய் போற்றி
   புலிமுலை புல்வாய்க் கருளினை போற்றி
   யலைகடன் மீமிசை நடந்தாய் போற்றி
   கருங்குரு விக்கன் றருளினை போற்றி
   யிரும்புலன் புலர விசைந்தனை போற்றி
   படியுறப் பயின்ற பாவக போற்றி
   யடியொடு நடுவீ றானாய் போற்றி
   நரகொடு சுவர்க்க நானிலம் புகாமற்
   பரகதி பாண்டியற் கருளினை போற்றி
   யொழிவற நிறைந்த வொருவ போற்றி
   செழுமலர்ச் சிவபுரத் தரசே போற்றி
   கழுநீர் மாலைக் கடவுள் போற்றி
   தொழுவார் மைய றுணிப்பாய் போற்றி
   பிழைப்பு வாய்ப்பொன் றறியா நாயேன்
   குழைத்தசொன் மாலை கொண்டருள் போற்றி
   புரம்பல வெரித்த புராண போற்றி
   பரம்பரஞ் சோதிப் பரனே போற்றி
   போற்றி போற்றி புயங்கப் பெருமான்
   போற்றி போற்றி புராண காரண
   போற்றி போற்றி சயசய போற்றி.
(திருச்சிற்றம்பலம்).

   
      Glory, O Lord that, in shape of Brahmin Teacher
   Of truth, to crush my karma didst hold out
   Helping hand. Glory, O King of Golden Madura,
   Glory, O Gem among Teachers that shonst in its courts
   Glory, Dancer in the hall of Southern Tillai,*
   [* Chidambaram, where he is represented in the attitude of dancer, the dance representing the operations of the universe.]
   This day unto me thou become hast ambrosia.
   Glory, Lord of the Vedas that age not.
   Glory, Siva of the Victorious Ox-banner,
   Glory, O ripe fruit peeled from the rock.
   Save me, O mountain of gold.
   Alas, have mercy on me.
   Glory, Thou who createst, preservest, destroyest.
   Glory, O Father that rootest out danger.
   Glory, O Lord, Glory, O Sovereign.
   Glory, O Friend, Glory, O Comrade,
   Glory, my Joy, Glory, my Treasure,
   Glory, O peerless One that art where speech and thought are dead.
   Glory, Mountain of teeming holy grace.
   Glory, O Warrior, that madest a man of even me.
   And deigned to place thy feet upon my head.
   Thou rubbest away pain from the hand that worshippeth Thee.
   Glory, Ocean of Eternal bliss.
   Glory, Thou who art beyond death and birth.
   Glory, Bridegroom of the Gazelle-eyed,
   Glory, Mother of the celestials.
   Glory, Thou who standest as five in the Earth,
   Glory, Thou who standest as four in water,
   Glory, Thou who standest as two in air,
   Glory, Thou who standest as one in space.
   Glory, Thou who art ambrosia in the hearts of the well-ripened ones.
   Glory, Thou who art inaccessible even in dream to the celestials.
   Glory, Thou who to me, a dog, in waking hours didst graciously appear.
   Glory, O Destroyer of confusion and doubt in them that worship Thee.
   Deign to accept this garland of tender words from me, an ignorant dog.
   Glory, ancient One. Glory, O First cause.
   Victory, Victory unto Thee.

1113
Avvaiyaar:

The last one asked by Lord Murugan was about the rarest thing. Avvaiyar responded with the song below


அரியது கேட்கின் வரிவடி வேலோய்
மக்கள் யாக்கையிற் பிறத்தலும் அரிதே
மக்கள் யாக்கையிற் பிறந்த காலையும்
மூங்கையும் செவிடும் கூனும் குருடும்
பேடும் நீங்கிப் பிறத்தலும் அரிதே
பேடு நீங்கி பிறந்த காலையும்
ஞானமும் கல்வியும் நன்குறல் அரிதே
ஞானமும் கல்வியும் நன்குறும் ஆயினும்
தானமும் தவமும் தரித்தலும் அரிதே
தானமும் தவமும் தரித்தார்க் கல்லது
வானவர் நாடு வழி திறவாதே


Ariyadhu Kaetkin Varivadi Veloi
Makkal Yaakkaiyir Piraththalum Aridhae
Makkal Yaakkaiyir Pirandha Kaalaiyum
Moongaiyum Sevidum Koonum Kurudum
Paedum Neengip Piraththalum Aridhae
Paedu Neengi Pirandha Kaalayum
Gnanamum Kalviyum Nankural Aridhae
Gnanamum Kalviyum Nankurum Aayinum
Dhananum Dhavamum Thariththalum Aridhae
Dhananum Dhavamum Tharithaark Kalladhu
Vaanavar Naadu Vazhi Thiravaadhae


if You ask me what is the rarest thing, my Lord with the spear (Vel)
Being born as a human is rare
Even if born a human, it is rarer
To be born without being dumb, deaf, humpback, blind
Even if born without disabilities, it is rarer
To have knowledge and education
Even if one has good knowledge and education, it is rarer
To have benevolence and ethics
Without those benevolence and ethics
Heaven would not open its gates to give to people

--

1114
Dear Sanjay,

i do not want to be the goody goody spiritual person and be hypocritical. unfortunately for the 'mind' yes there is, and i do not have the reference at this very point. but we believe in stations of lives, Bhagavad gita Krishna has said:

प्राप्य पुण्यकृतां लोकानुषित्वा शाश्वतीः समाः ।
शुचीनां श्रीमतां गेहे योगभ्रष्टोऽभिजायते ॥6.41


prāpya puṇyakṛtāṁ lokānuṣitvā śāśvatīḥ samāḥ,
śucīnāṁ śrīmatāṁ gehe yogabhraṣṭo'bhijāyate.

Having attained to the world of the righteous and having dwelt there for immemorial years, he who fell from Yoga is again born in the house of such as are pure and glorious.

अथवा योगिनामेव कुले भवति धीमताम् ।
एतद्धि दुर्लभतरं लोके जन्म यदीदृशम् ॥6.42


athavā yogināmeva kule bhavati dhīmatām,
etaddhi durlabhataraṁ loke janma yadīdṛśam.

Or he may be born in the family of the wise Yogin; indeed such a birth is rare to obtain in this world.
 
तत्र तं बुद्धिसंयोगं लभते पौर्वदेहिकम् ।
यतते च ततो भूयः संसिद्धौ कुरुनन्दन ॥6.43


tatra taṁ buddhisaṁyogaṁ labhate paurvadehikam,
yatate ca tato bhūyaḥ saṁsiddhau kurunandana.

There he recovers the mental state of union (with the Divine) which he had formed in his previous life: and with this he again endeavours for perfection, O joy of the Kurus.

Also He has said:

मां हि पार्थ व्यपाश्रित्य येऽपि स्युः पापयोनयः ।
स्त्रियो वैश्यास्तथा शूद्रास्तेऽपि यान्ति परां गतिम् ॥9.32


māṁ hi pārtha vyapāśritya ye'pi syuḥ pāpayonayaḥ,
striyo vaiśyāstathā śūdrāste'pi yānti parāṁ gatim.

Those who takes refuge with Me, O Partha, though outcastes, born from a womb of sin, women, Vaishyas, even Shudras, they also attain to the highest goal.



So you see, there are ranks and levels in ourselves, we obviously would relishe being born in an atmosphere whose family consist of Yogis and great devotees of Guru and God. it helps. At the same time, those who are not, also can make his own destiny.

Scriptures have said, being born in a Manushya Yoni Human Birth is superior to all other births. So why we only restrict Human castes of brahmin vaishya, but see this, aren't Vedas creating levels among living beings, saying Human Birth is superior to a Cow or Deer? So in the same way, yes, levels do exists.

What we are, where we are is due to our past good/bad exertions. How we utilise it here and now determines our future course.

Suppose one is not eligible for something say just for example Gayatri, then still desiring it when it is not, is only moha. We are all given our Swadharmas, ignoring that, our progress becomes slower. All plays of ego in the end.

thanks for the opportunity

--

1115
Quote
Only certain mantras have to be
chanted only by Brahmins, eg. Gayatri.

Can you please guide me to where it says Gayatri must be chanted only by Brahmins? And what the definition of Brahmin is please?

Just remembered this story in the context. May be of importance.

A devotee asked, “Can anyone get any benefit by repeating sacred syllables (mantras) picked up casually?”

Sri Bhagavan replied, “No. He must be competent and initiated in such mantras.” To illustrate this he told the following story.

A KING VISITED his minister in his residence. There he was told that the minister was engaged in repetition of sacred syllables (japa).

The king waited for him and, on meeting him, asked what the japa was. The minister said that it was the holiest of all, Gayatri. The king desired to be initiated by the minister but the minister confessed his inability to initiate him. Therefore the king learned it from someone else, and meeting the minister later he repeated the Gayatri and wanted to know if it was right. The minister said that the mantra was correct, but it was not proper for him to say it. When pressed for an explanation the minister called to a page close by and ordered him to take hold of the king. The order was not obeyed. The order was often repeated, and still not obeyed. The king flew into a rage and ordered the same man to hold the minister, and it was immediately done. The minister laughed and said that the incident was the explanation required by the king. “How?” asked the king. The minister replied, “The order was the same and the executor also, but the authority was  different. When I ordered, the effect was nil whereas, when you ordered, there was immediate effect. Similarly with mantras.”

--

1116
General Discussion / Re: Rough Notebook-Open Forum
« on: July 29, 2013, 10:37:41 AM »
Thanks Atmavichar, all thanks go to Him who is the real Karta, who really has shared with us these gems. Even to say i am only instrument also feels lesser, as it still retains some 'i' ellaam avan seyal.

big words :D but this only is truth... isn't it? atleast in spirit!

--

1117
Dear OmNamahShivaya,

Search for a real time Satsang near your place, everything begins with Satsang. Find a Satsang group, i am sure there will be one near your place. That is the right way. All else would be mere speculations not really of genuine help to progress. Always be in search of a Guru who can guide you. This is the way prescribed by our Sages in this tradition.

--

1118
General topics / Re: Uncontrollable shaking body and head
« on: July 29, 2013, 10:29:35 AM »
Should I continue what I am doing which is pay no attention to body and its actions or movements and bring attention back to self when ever mind wanders off and focuses on body or should I pay attention to keep body still and then Go back to enquiry once the body has reached a stillness ? I remember hearing Many Yogis say that the body is none of my concern so I just have been trying not to even notice it.

adding to what Subramanian sir has suggested.

i feel yes you ought to continue with bringing back the attention to the Self, and as regards to the body, its only due to weakness. if it causes you hindrance in continuing your sadhana as above, then suggestion would be that you eat moderate but nutritious satvic food. If your station provides more seclusion, then perhaps you may even contemplate and try to go beyond the body and so on. I presume we are all atleast minimally part of the world and people around us. Moderation is ideal in such instances.

--

1119
Dear Sir, found some translation,

The  sweetness  of  Nammazhwar 's name tastes like nectar  in my tongue and is even better than that of the Lord who  allowed himself to be tied with a knotted  rope by Yashoda.

Sri Ravi,

Madhurakavi incident is a mind killer!!!!

--

1120
General Discussion / Re: Rough Notebook-Open Forum
« on: July 28, 2013, 06:07:42 PM »
on உப்பு Salt உபரதி uparati

Shankara says in Vivekachoodamani:

वैराग्यस्य फलं बोधो बोधस्योपरतिः फलं II
स्वानन्दानुभवात् शान्तिः एषैवोपरतेः फलंI


वैराग्यस्य of dispassion फलं phalam the fruit बोधो  bodha is knowledge  बोधस्य​ bodhasya of knowledge उपरतिः uparati withdrawal (from sense pleasures) फलं phalam reward स्वानन्दानुभवात् swanandanubhavat from the experience of the Blissful Self शान्तिः Shanti (comes) peace एषा Eshaa this एव​ eva alone उपरतेः फलं uparate phalam the fruit of withdrawal.

The reward of dispassion is Knowledge, that knowledge is withdrawal from sense pleasures. The reward of this withdrawal is the peace arising from the experience of one‘s own Blissful Self.

Kanchi Mahaswami:

when finally one settles in the Atman, that stage is the next, called ‘uparati’ in the sextad. ‘Uparati’ means stoppage, cessation.
There is a meaning of ‘death’ also. In one of Tayumanavar’s songs (*parAparak-kaNNi* #169) he says ‘mind should learn to die’.That is the stage when mind has reached a no-work state and has calmed down thoroughly.
By the continuous practice of shama and dama, mind has released itself from all the objects outside and remains quiet, without any activity for itself – that is uparati.

That is the definition in Vivekachudamani (#24):

*bAhyAvalambanaM vRRitteH eshho’paratir-uttaMA *

This uparati is mentioned here as the highest (uttamA).

‘bAhyAvalambanaM’ is the hold of the outside. The ‘outside’ does not just mean what is sensed by the senses of perception, like seeing or hearing or moving the hands and legs.

Whatever is ‘outside’ of the Atman, other than the Atman, is all included in the ‘outside’. Indeed all the thoughts that rise in the mind belong to this ‘outside’.

Mind stands thus released from everything. But this word ‘stands’ is almost equivalent to ‘death’ – that is why it is called ‘uparati’. Mind has no action now. But still Atman-realisation is not there.

Once that happens it is just opposite to ‘death’; it is the state of immortality (*amRRitaM*). But Atman is not yet realised, though the mind has no turbulence or vibration now, as if the mind is dead.

In the Upanishads we meet several arguments between opponent schools. A spokesman for one set of arguments might have answered all the opponents’ objections and the opponent may become spell-bound and ultimately totally silent.

The word that is used on such an occasion is “upararAma”. It means the opponent “rested, devoid of arguments”. In other words, he reached ‘uparama’, the state of rest.

The words ‘uparama’ (the noun form describing the action implied in the verb ‘upararAma’) and ‘uparati’ are both the same. In fact ‘yama’ and ‘yati’ both connote the state of actionless rest. ‘uparati’ is of the same kind. He who has reached ‘uparati’ is said to be an ‘uparata’.

Such a person is described by the Acharya in his Bhashya of BrihadAraNyaka-upanishad as *sarvaishhaNA vinirmuktah sannyAsI* (IV – 4 – 23). Here ‘EshhaNA’ means desire, longing.

At another place in the same Upanishad (III – 5 – 1) a JnAni is said to be roaming about like a beggar, having abandoned the ‘eshhaNA’ for son, ‘eshhaNA’ for money ands ‘eshhaNA’ for worldly life.

Generally the three desires, namely ‘putra-eshhaNA’ (desire for son) ‘dAra-eshhaNA’ (desire for wife) and ‘vitta-eshhaNA’ (desire for money) are said to be the triad of desires (*eshhaNA-trayaM*).

In LalitA-trishati, Mother goddess has a name *eshhaNA-rahitA-dRRitA*. It means She is propitiated by those who have no desires. VairAgya (Dispassion) also connotes the state in which desires have been eradicated. But in that case it is disgust in objects that is dominant.

That is the state where one has discarded things because of disgust. But now in ‘uparati’ there is neither disgust, nor desire.

When we say ‘VairAgya’ there was an implied disgust towards all desires and so the main aim was to eradicate the desires.

In ‘shama-dama’ the sole purpose was to subdue the mind from its desires and to subdue the senses from acting to fulfill those desires. Thereafter no further action.

The mind has rested after all this vairAgya, shama and dama. But the rest is not a total rest – such a total rest, annihilation, is still far away!

The present rest is only like a recess. The AtmAnubhava, its bliss etc. are not there. It is almost as if there is a void; yet there is a peace since the turbulence is absent.

Since at this point the desires have been thrown off, the Acharya calls this itself (in Brihadaranyaka Bhashya) as sannyAsa: that is, he calls this ‘uparata’ a sannyasi. Actually out of the sextad of qualities, there are still three more: SAdhanA, shraddhA and samAdhAna.

We have yet to see these three. After those three, there is again ‘mumukshhutvaM’, the anguish for Release. Only after that, sannyAsa. Then, how did he bring it here?

Let me remind you what I said earlier. These SAdhanAs are not supposed to be sequenced as if one follows the other strictly. They come only in a mixed fashion. When they come like that, when some one obtains a complete fulfillment in VairAgya, described earlier, he may take sannyAsa even right there : *yadahreva virajet tadahareva pravrajet*, as I quoted for you.

If one is dead-set even on one one of the SAdhanAngas, all the others have to follow. They will. That is why he might have thought: When ‘uparati’ is fully achieved, sannyAsa has to follow. The direct meaning of ‘sannyAsi’ is ‘well- renounced person’; that could be the reason why an ‘uparata’ has been called a sannyAsi.

Excerpts from http://blog.periva.org/2011/05/uparati-titikshhaa-part-3-of-15.html

--

1121
General Discussion / Re: Rough Notebook-Open Forum
« on: July 28, 2013, 05:46:56 PM »
Just some rough notes on Sama and Dama the Jeera and Pepper in appalappAtu

on sama ஜிரகம் Cumin Seeds :

Bhagavad Gita:

samatavvayogahauchytey (2.48)
equanimity of mind (samta) has been referred to as yoga.

practicing sama is a constant tapas like adding ghee to the Homa fire that is within, in Vivekachoodamani, Shankara says:

विरज्य विषयव्राताद् दोषदृष्ट्या मुहुर्मुहुः
स्वलक्ष्ये नियतावस्था मनः शम उच्यते ।


विरज्य withdrawing विषय-व्राताद् from the large number of sense objects दोष-दृष्ट्या by seeing their limitations मुहुर्मुहुः every moment स्वलक्ष्ये in one’s own goal िनयतावस्था constant abiding मनसः of the mind उच्यते is called शम śama.

Fixing the mind in one's goal which is Brahman by withdrawing it from the large number of sense objects by seeing their limitations every moment is called sama.

on Dama மிளகு pepper

विषयेभ्यः परावर्त्य स्थापनं स्वस्वगोलके
 उभयेषामिन्द्रियाणां स दमः परिकीर्तितः ।


परावर्त्य having withdrawn िषयेभ्यः from the sense objects स्थापनं establishing स्वस्वगोलके in their own (respective) places उभयेषाम् इन्द्रियाणां of the both the organs of action and organs of knowledge सः that परिकीर्तितः is glorified दमः as dama.

Having withdrawn both the sense organs and organs of action from the objects and establishing them in their respective centers is called dama.

Swami Sivananda says:

Calmness of mind comes through the practice of Sama and Dama. Sama is calmness of mind induced by the eradication of Vasanas. Vasana-tyaga (renunciation of desires) through discrimination constitutes the practice of Sama, one of the sixfold virtues (Shadsampatti). If a desire arises in your mind, do not give way to it. This will become the practice of Sama. Sama is keeping the mind in the heart by Sadhana. Sama is restraint of the mind by not allowing it to externalise or objectify. The restraint of the external activities and the Indriyas is the practice of Dama (Bahyavritti-nirodha).

If you renounce the desire for eating mangoes, it is Sama. If you do not allow the feet to carry you to the bazaar to purchase the mangoes, if you do not allow the eyes to see the mangoes and if you do not allow the tongue to taste them, it is Dama.

A desire arises to eat sweets. You do not allow the feet to move to the bazaar to purchase the sweets. You do not allow the tongue to eat the sweets. You do not allow the eyes to see the sweets also. This kind of restraint of the Indriyas is termed Dama.

It is termed Sama when you do not allow any thought to arise in the mind concerning sweets by eradication of Vasanas (Vasana-tyaga). This eradication of the Vasanas can be accomplished through Vichara, Brahma-chintana, Japa, Dhyana, Pranayama, etc.

Sama is an internal restraint. Dama is a restraint of the Indriyas. Though the practice of Sama includes the practice of Dama, as the Indriyas will not move and work without the help of the mind, yet the practice of Dama is necessary. The practice of Dama should go hand in hand with Sama. Sama alone will not suffice. You must attack the enemy, desire, from within and without. Then alone you can control the mind quite easily. Then alone the mind will be in perfect control.

---

1122
General topics / Re: Sangeetha Dhyana
« on: July 28, 2013, 04:44:58 PM »


   Kalyana Krishna Kamaneeya Krishna
Kalinga Mardhana Sri Krishna
Govardana Giridari Murari Gopi Mana Sanchari
Brindavan Key Thulasi Mala
Pithambaradhari Murari


Blessed Krishna, You are the One who charms the most desirable, You crush the serpent demon (of ignorance). You uplift the mountain (support the worlds) in protection of Your devotees. You stole the hearts of Gopis. You destroy the demon of "I and mine" (selfishness), O darling boy of Brindavana, You wear a rosary of tulsi beads dressed in beautous yellow cloak. You free us from ignorance.

http://www.youtube.com/watch?v=cJTM4la3FeA

--

1123
General Discussion / faith of the disciple
« on: July 28, 2013, 04:36:26 PM »


   The faith of the disciple must always be securely grounded in his experience of the divinity of the Master. He must not be like a straw carried anywhere by the slightest breeze. He should be like a rock that remains unmoved in the severest of storms.

The story of Kalyan brings out the meaning of a really sound faith in the Master. Kalyan was a disciple of Swami Ramdas Samarth, who was a Perfect Master at the time of Shivaji. A Master loves all disciples alike, but some might be particularly dear to him — just as an individual loves all part of his body, though the eyes may be more dear to him than his fingers. Swami Ramdas Samarth had many disciples, but his favorite was Kalyan. The other disciples did not quite understand why Kalyan should be dearer to the Master than the others.

One day Swami Ramdas tested the devotion of his disciples. He asked all his disciples to come to him and pretended to be so sick as to be on the point of death. He had placed a mango on the joint of his knee and bound it in a bandage so that it looked like a huge swelling. Swami Ramdas pointed to this swelling and told the disciples that it was a malignant tumor and that there was no chance of his living unless someone sucked the poison from the joint of his knee. At the same time, he made it clear to all that whoever sucked out the poison would die instantaneously.

Then he asked whether any disciple was prepared to suck out the poison from the swelling at the cost of his own life. All the disciples hesitated except Kalyan, who arose immediately and began to suck from the swelling.
To his surprise Kalyan found sweet mango juice and not poison, and Swami Ramdas praised his unswerving faith and self-denying love.

To be willing to die for the happiness of the Beloved is true love. Such implicit faith, unfaltering love, and undivided loyalty as that of Kalyan can come to the disciple only through the Grace of the Master.



Swami Samarth Ramdas was the Guru of the great Maratha warrior Shivaji.

--

1124
General topics / Re: Sangeetha Dhyana
« on: July 25, 2013, 07:04:07 PM »
This is a yet another beautiful film song from "Swades" the song very sentimentally reminds the self to return back to ones original place ones mother land, after spending the life in busy life achieving various things and losing oneself in goals. This is a beautiful song and makes a perfect song to go back to our own place the Self, our real motherland.

yeh jo des hai tera swades hai tera
this country (Self) of yours is your motherland(source)

tujhe hai pukaara
and is calling out to you

yeh woh bandhan hai jo kabhi tuut nahin sakta
this is a bond which can never break

mitti ki hai jo khushbu tu kaise bhulaayega
how can you forget the scent of your earth (Self)

tu chaahe kahin jaaye tu lautke aayega
you can go anywhere but you'll always come back

nayi nayi raahon mein dabi dabi aahon mein
in new paths, in every sigh

khoye khoye dil se tere
to your lost heart (Self)

koi yeh kahega
someone will say

yeh jo des hai tera swades hai tera
this land of yours is your motherland

tujhse zindagi hai yeh kah rahi
life is telling you

sab to pa liya ab hai kya kami
you have achieved everything now what's left

yuun to saare sukh hai barse
looks like hapiness has been showered on you

par duur tu hai apne ghar se
but you're far from your home (Self)

haan laut chal tu ab deewane
now come back (Self) oh crazy one

jahaan koi to tujhe apna maane
where at least someone(Self) will call you their own

aawaaz de tujhe bulaaye
and will call out to you

vahi des
that very same country (Self)

yeh jo des hai tera....
this land that is yours..... (Self)

yeh pal hai vahi jismein hai chhupi
this moment has hidden in it

puuri ek sadi saari zindagi
a whole century of life

tu na puuchh raaste mein kahe
don't ask why in the road

aaye hain is tarah do raahein
has come a fork with two ways

tu hi to hai raah sujhaaye
you are the one who should choose the path

tu hi to hai ab jo yeh bataaye
you should choose

jaaye to kis disha mein jaaye
which direction to take

vahi des
this very country (Self)

yeh jo des hai tera....
this land that is yours.... (Self)


1125
General Discussion / Re: my musings
« on: July 25, 2013, 06:32:33 PM »
O' Self! Did Thou want
to see Thyself? why else
would Thou impose
limitations upon Thyself

what hast prompted Thou
to fall down in delusion?
could delusion even touch Thou?
hast Thou gained.. anything?

who hast taught Thou,
this play of making
unreal of the real and then
making real of the unreal

didst Thou want to attain
jnana and hence tried
to give way to ajnana?

O' Self why this try?, to
delude Thyself to fail
miserably? didn't Thou knew
before? who art Thou
trying to fool around? Thyself!

Could Thou fool Thyself?

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