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Messages - Nagaraj

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General Discussion / Re: my musings
« on: February 21, 2015, 08:49:57 PM »

Words are energy. Words are vibrations. Sounds carry the energies. Sometimes the power of words could have devastating effect. It is no wonder Tiruvalluvar sang this truth thousands of year back:

?Theeyinal Sutta Pun Ullarum Aradhe Naavinal Sutta Vadu? (Even the wound that has been caused by fire will heal within, not the scar that has been caused by a harsh tongue)."

Loud contemplation on behalf of everybody. Let's keep aside the taming of the Ego, but nobody need put up with words that cause damaging effect on ones physical, mental bodies.

It would be taking the truth to madness if we were to then say to ourselves that no matter what bad energies you may face, You as the Soul are not affected. Yes this is truth, but one need'nt take it thus far. One need not become such a hero in order to discern the truth.

There is no bigger weapon than hurling the deep anger through words outside. What goes out eventually comes back.

Avoid all that might trigger such energies being hurled upon you and you inturn upon others. Do whatever it might take to achieve thus end - Peace. Peace for oneself, over anything else.


Humour / Re: Some times...
« on: February 21, 2015, 07:00:24 PM »

Just take time off and enjoy this humour:

 :D :D :D :D :D :D :D :D :D :D :D :D :D :D :D :D :D :D :D :D :D

Men will always be Men

Once a group of men decided to go for a Yatra.

Their guide exp0lained to them that they might see some
pretty ladies on the way and they should not get distracted at all.

When they see anything like that, they should just say HARI OM and move on.

Next day, they started the yatra and one of the men in the group said "HARI OM" 

and rest of them said "WHERE, WHERE!"

 :D :D :D :D :D :D :D :D :D :D :D :D :D :D :D :D :D :D :D :D :D

Translations and Commentaries by Forum Members / Re: Stories
« on: February 20, 2015, 05:33:05 PM »
Friends, i share a beautiful story:

One day, Ubhayabharathi was going along with her disciples to the river Ganga for taking bath. On the way, she observed a Sanyasi who was relaxing with a dried bottle gourd under his head. He was using this as a container for storing drinking water, and hence he was mindful of it. Ubhayabharathi saw this Sanyasi?s attachment to the bottle gourd and said to her disciples, ?Look! This man calls himself a Sanyasi, but he is attached to a bottle gourd which he is keeping under his head as a pillow.? The Sanyasi heard this comment, but did not utter anything then. While Ubhayabharathi and her disciples were returning from the river, he threw away the bottle gourd in front of them in order to demonstrate that he was not attached to it. Observing his action, Ubhayabharathi remarked, ?I thought there was only one defect in him, namely, Abhimana (attachment). Now I realise that he has another defect also, i.e., Ahamkara (ego). How can one with Abhimana and Ahamkara become a Jnani and Sanyasi?? Her comment was an eye-opener to the Sanyasi. He expressed gratitude to Ubhayabharati for imparting true knowledge of renunciation to him. Ubhayabharathi then explained to him further, ?The whole world is illusory. There are several objects in this world which are attracting man. But, they are not outside. They are all the reflection of one?s inner thoughts. They are created by man himself. You develop attachment to the physical body. Later on, you yourself will discard the body. You are the one who develops attachment to the body and you are again the one who will discard the body. Developing attachment to the body or discarding it - both are the result of your delusion. You are developing Dehabhranti. Hence, discard Dehabranti and develop Daivabhimana (attachment to Divinity). The body is a temple of God. Consider the Indweller in the body as Devadeva (the supreme Lord).


Dear Ramasamy,

your topic says, you require guidance on Self Enquiry, but take it a little upwards, make it, guidance required on God realisation or Self realization. you see, a slight paradigm shift can make a lot of difference. Whoever you approach, where ever you approach, to whom ever you speak to, ask not how to enquire, ask how to realise the Self. The more you approach in your quest childlike, the goal nears you as that very much. There, we would not care for the pains or shame. A childlike faith will earn the grace of God Guru, much quickly. The trees may guide you, the street dog may guide you, any stranger may guide you. There is no restriction how the grace of God/Guru can descend on you. The only question is are we willing to go all the way? placing the desire for God/Guru/Self over and above every other thing.

I just had a prompt to express my thoughts. thank you. May God guide you!


General Discussion / Re: Teachings of Sri Ramakrishna
« on: February 20, 2015, 12:45:38 PM »

स्थापकाय च धर्मस्य सर्व धर्म स्वरूपिणे ।
अवतार वरिष्टाय रामकृष्णाय ते नम: ॥

To the One who came to establish Dharma, one who is the personification of all faiths and religions,
One who is the greatest embodiment of the Divine, to that Ramakrishna I offer my salutations

General topics / Re: Quotes from Shankaracharya's
« on: February 20, 2015, 11:13:04 AM »
न मनोऽहं न बुद्धिश्च नैव चित्तमहंकृतिः ।

na mano'ham na buddhischa naiva chittamahankritih |

I am neither the Body-Mind-Ego nor the (thinking) Intellect


General topics / Re: Quotes from Shankaracharya's
« on: February 20, 2015, 11:05:57 AM »
सदा साक्षिस्वरूपत्वाच्छिव एवास्मि केवलः ।
मय्येव सकलं जातं मयि सर्वं प्रतिष्ठितं ॥

sada sakshisvarupatvachchhiva evasmi kevalah |
mayyeva sakalam jatam mayi sarvam pratishthitam ||

sada sakshisvarupatvachchhiva evasmi kevalah - Always, I remain, only as the Witness-Shiva
mayyeva sakalam jatam - From Me alone everything germinates
mayi sarvam pratishthitam - In Me is everything stationed


General topics / Re: Quotes from Shankaracharya's
« on: February 20, 2015, 10:59:08 AM »
नाहं देहो न मे देहः केवलोऽहं सनातनः ।
एकमेवद्वितीयं वै ब्रह्मणो नेह किंचन ॥

naham deho na me dehah kevalo'ham sanatanah |
ekamevadvitiyam vai brahmano neha kinchana ||

naham deho na me dehah - Neither am I the body nor the body mine\
kevalo'ham sanatanah - I am Only eternal
ekamevadvitiyam vai brahmano neha kinchana - Brahman is the 'Only' (one) without an-other, here or anywhere


General topics / Re: Quotes from Shankaracharya's
« on: February 20, 2015, 10:33:59 AM »
शिष्य उवाच ।
को जीवः कः परश्चात्मा तादात्म्यं वा कथं तयोः ।
तत्त्वमस्यादिवाक्यं वा कथं तत्प्रतिपादयेत् ॥ ७॥ 

गुरुरुवाच ।
अत्र ब्रूमः समाधानं कोऽन्यो जीवस्त्वमेव हि ।
यस्त्वं पृच्छसि मां कोऽहं ब्रह्मैवासि न संशयः ॥ ८॥

shishya uvacha |
ko jivah kah paraschatma tadatmyam va katham tayoh |
tattvamasyadivakyam va katham tatpratipadayet || 7||

gururuvacha |
atra brumah samadhanam ko'nyo jivastvameva hi |
yastvam prichchhasi mam ko'ham brahmaivasi na sanshayah || 8||


ko jivah - What is Jiva (Individual soul)
kah paraschatma - What is Supreme Atma?
tadatmyam va katham tayoh - How can there be sameness (between them - Jiva and Paramatma)
tattvamasyadivakyam va katham - How can the statement such as 'Tattvamasi [That (Paramatma) Thou (Jiva) Art]
tatpratipadayet - establishes that [(That Thou Art) Tattvamasi]


atra brumah samadhanam - we shall provide clarity (for your doubt)
ko'nyo jivastvameva hi - Who else is Jiva, but yourself?
yastvam prichchhasi mam ko'ham - Verily you art the one that asks me the question "Who am I"
brahmaivasi na sanshayah - 'You' (the one that asks the question are) that Brahman without doubt' or ['I am that Brahman without doubt']

(Adi Shankara, Vakyavritti)

Dear Ramasamy,

Just recognise that you are the untouched witness at all times -

When you asked for Help:

Need your help.
you were present

When you observed that you have been practicing SE for a couple of years:

I have been practising Self Enquiry for a couple of years.
you were present

When you observed that you have increased the time on SE

Recently I increased the time on Self Enquiry and somehow the body is not co-operating. I need help.
you were present

When you observed that your body is not co-operating:

somehow the body is not co-operating.
you were present

When you felt you need help:

I need help.
you were present

When you decided to go to Tiruvannamalai in the next two weeks.

I will be visiting  Tiruvannamalai sometime in the next two weeks.
you were present

When you asked who are the best persons who are well ahead in practice who could help you:

Who are the best persons who can help me and who are already well ahead in the practice?
you were present

and so on....

Just recognise that you were just present as it is -

When you got responses here

When you pondered over those responses

When you contemplated further

When you saw that the problem is the heat generqated in the head

My problem is the heat that is generated in the head.

when you observed that you came across Bhagavan's advice on concentrating on the heart and tried, and it did not work for you and when you felt you are doing a mistake and when you felt Bhajans are favourit for you and it may be a good solution

I have come across Bhagavan's advice on concentrating on the heart and tried. It did not work for me and maybe I am doing a mistake.
I did strain and I will try to avoid it. Bhajans are always a favorite for me and that will be a good solution.
Once again thank you so much for the prompt and explanatory email. It means a lot to people like me.

When you saw that strain

When you decided to avoid it

When you thanked people

and so on...

See, recognise that you are 'simply present' during all times, just recognise that you are different from all the experiences you have had. You are able to recollect all experiences, so you must have been an onlooker all through, and not the experiencer. Like this you are just the observer of the experiencer itself but are not the experiecer at all.

Just acknowledge your presence in all your experiences. Without exception, all sadhakas face some experiences or the other, headaches and strain and so on. Just recognise be present, just say to yourself "yes, I am here, witness to this experience too" Just be present to your own presence at all times.

Nothing to worry. Too much exercise of mind and intellect is the reason for your heat and strain. just recognise yourself as separate from all of these. relax.

Simply acknowledge your presence at all experiences, during strain, during heat, during peace, during other experiences, just acknowledge to yourself that yes, 'ok, i am present here too' as the mute spectator. And may be say 'thank you, for the experience' :-) and just see them come and go one by one.

Even now you are present to this response that you are reading.

Even before you came to Bhagavan you were present, just the same, Even before your spiritual quest began, you were present as the same. You were present as the same from your childhood, till now, you have remained the very same. you have observed and preent all along as the life of Ramasamy unfolded.

You were present, then
You are present, now
You will be present, hereafter

Bhagavan's blessings are within you.



General Discussion / Re: Wise Quotes
« on: February 19, 2015, 12:38:08 PM »

If the red slayer think he slays,
      Or if the slain think he is slain,
They know not well the subtle ways
      I keep, and pass, and turn again.

Far or forgot to me is near;
      Shadow and sunlight are the same;
The vanished gods to me appear;
      And one to me are shame and fame.

They reckon ill who leave me out;
      When me they fly, I am the wings;
I am the doubter and the doubt,
      I am the hymn the Brahmin sings.

The strong gods pine for my abode,
      And pine in vain the sacred Seven;
But thou, meek lover of the good!
      Find me, and turn thy back on heaven.


Emerson was introduced to Indian philosophy when reading the works of French philosopher Victor Cousin. In 1845, Emerson's journals show he was reading the Bhagavad Gita and Henry Thomas Colebrooke's Essays on the Vedas. Emerson was strongly influenced by Vedanta, and much of his writing has strong shades of nondualism. One of the clearest examples of this can be found in his essay "The Over-soul":

We live in succession, in division, in parts, in particles. Meantime within man is the soul of the whole; the wise silence; the universal beauty, to which every part and particle is equally related, the eternal ONE. And this deep power in which we exist and whose beatitude is all accessible to us, is not only self-sufficing and perfect in every hour, but the act of seeing and the thing seen, the seer and the spectacle, the subject and the object, are one. We see the world piece by piece, as the sun, the moon, the animal, the tree; but the whole, of which these are shining parts, is the soul.


General topics / Re: Quotes from Shankaracharya's
« on: February 19, 2015, 11:39:51 AM »
कोऽहं कथमिदं जातं को वै कर्ताऽस्य विद्यते ।
उपादानं किमस्तीह विचारः सोऽयमीदृशः ॥ १२॥

ko.aha.n kathamida.n jAta.n ko vai kartA.asya vidyate |
upAdAna.n kimastIha vichAraH so.ayamIdR^ishaH || 12||

Who am I?
How is this (world) created?
Who is its creator?
Of what material is this (world) made?
This is the way of that Vichara (Enquiry).

Adi Shankara's Aparoksanubhuti (DIRECT COGNITION)

I would like to provide a further clarification of the translation of the above verse. The translator slightly changes by meaning it as world etc... the subject matter of teh entire verse is Koham, and when he says, idam, asya, ayam, he is talking about 'I' and not world.

Koham - Who am i?
Katham idam jaatam - who did 'this' (I) come about?
Ko vai karta asya vidyate - find out (know) from whom is 'this' (I) being created?
Upadanam kim astiiha - what is the material cause for this (I - that has arised)
Vichara soayamidrusha - Enquiring thus (about I) in this sort - makes Vichara


Dear Subramanian Sir,

I felt, the expressions of devotees as you have just posted today may well be posted in a new thread as they do not really belong here as they are are not teachings of Bhagavan.

Would be nice if this thread is used to post only the teachings of Bhagavan and his works. That would be nice, i thought.


General topics / Re: Please post Gems from Thiruvasagam here
« on: February 18, 2015, 12:11:51 PM »
Siva Puranam

நமச்சிவாய வாஅழ்க நாதன் தாள் வாழ்க
இமைப்பொழுதும் என் நெஞ்சில் நீங்காதான் தாள் வாழ்க
கோகழி ஆண்ட குருமணிதன் தாள் வாழ்க
ஆகமம் ஆகிநின்று அண்ணிப்பான் தாள் வாழ்க
ஏகன் அநேகன் இறைவன் அடிவாழ்க 5

வேகம் கெடுத்தாண்ட வேந்தன் அடிவெல்க
பிறப்பறுக்கும் பிஞ்ஞகன்தன் பெய்கழல்கள் வெல்க
புறந்தார்க்குச் சேயோன் தன் பூங்கழல்கள் வெல்க
கரங்குவிவார் உள்மகிழும் கோன்கழல்கள் வெல்க
சிரம்குவிவார் ஓங்குவிக்கும் சீரோன் கழல் வெல்க 10

ஈசன் அடிபோற்றி எந்தை அடிபோற்றி
தேசன் அடிபோற்றி சிவன் சேவடி போற்றி
நேயத்தே நின்ற நிமலன் அடி போற்றி
மாயப் பிறப்பு அறுக்கும் மன்னன் அடி போற்றி
சீரார் பெருந்துறை நம் தேவன் அடி போற்றி 15

ஆராத இன்பம் அருளும் மலை போற்றி
சிவன் அவன் என்சிந்தையுள் நின்ற அதனால்
அவன் அருளாலே அவன் தாள் வணங்கிச்
சிந்தை மகிழச் சிவ புராணம் தன்னை
முந்தை வினைமுழுதும் ஓய உரைப்பன் யான். 20

கண் நுதலான் தன்கருணைக் கண்காட்ட வந்து எய்தி
எண்ணுதற்கு எட்டா எழில் ஆர்கழல் இறைஞ்சி
விண் நிறைந்தும் மண் நிறைந்தும் மிக்காய், விளங்கு ஒளியாய்,
எண் இறந்த எல்லை இலாதானே நின் பெரும்சீர்
பொல்லா வினையேன் புகழுமாறு ஒன்று அறியேன் 25

புல்லாகிப் பூடாய்ப் புழுவாய் மரமாகிப்
பல் விருகமாகிப் பறவையாய்ப் பாம்பாகிக்
கல்லாய் மனிதராய்ப் பேயாய்க் கணங்களாய்
வல் அசுரர் ஆகி முனிவராய்த் தேவராய்ச்
செல்லாஅ நின்ற இத் தாவர சங்கமத்துள் 30

எல்லாப் பிறப்பும் பிறந்து இளைத்தேன், எம்பெருமான்
மெய்யே உன் பொன் அடிகள் கண்டு இன்று வீடு உற்றேன்
உய்ய என் உள்ளத்துள் ஓங்காரமாய் நின்ற
மெய்யா விமலா விடைப்பாகா வேதங்கள்
ஐயா எனவோங்கி ஆழ்ந்து அகன்ற நுண்ணியனே 35

வெய்யாய், தணியாய், இயமானனாம் விமலா
பொய் ஆயின எல்லாம் போய் அகல வந்தருளி
மெய் ஞானம் ஆகி மிளிர் கின்ற மெய்ச் சுடரே
எஞ்ஞானம் இல்லாதேன் இன்பப் பெருமானே
அஞ்ஞானம் தன்னை அகல்விக்கும் நல் அறிவே 40

ஆக்கம் அளவு இறுதி இல்லாய், அனைத்து உலகும்
ஆக்குவாய் காப்பாய் அழிப்பாய் அருள் தருவாய்
போக்குவாய் என்னைப் புகுவிப்பாய் நின் தொழும்பின்
நாற்றத்தின் நேரியாய், சேயாய், நணியானே
மாற்றம் மனம் கழிய நின்ற மறையோனே 45

கறந்த பால் கன்னலொடு நெய்கலந்தாற் போலச்
சிறந்தடியார் சிந்தனையுள் தேன்ஊறி நின்று
பிறந்த பிறப்பு அறுக்கும் எங்கள் பெருமான்
நிறங்கள் ஓர் ஐந்து உடையாய், விண்ணோர்கள் ஏத்த
மறைந்திருந்தாய், எம்பெருமான் வல்வினையேன் தன்னை 50

மறைந்திட மூடிய மாய இருளை
அறம்பாவம் என்னும் அரும் கயிற்றால் கட்டி
புறம்தோல் போர்த்து எங்கும் புழு அழுக்கு மூடி,
மலம் சோரும் ஒன்பது வாயில் குடிலை
மலங்கப் புலன் ஐந்தும் வஞ்சனையைச் செய்ய, 55

விலங்கு மனத்தால், விமலா உனக்கு
கலந்த அன்பாகிக் கசிந்து உள் உருகும்
நலம் தான் இலாத சிறியேற்கு நல்கி
நிலம் தன்மேல் வந்து அருளி நீள்கழல்கள் காட்டி,
நாயிற் கடையாய்க் கிடந்த அடியேற்குத் 60

தாயிற் சிறந்த தயா ஆன தத்துவனே
மாசற்ற சோதி மலர்ந்த மலர்ச்சுடரே
தேசனே தேன் ஆர்அமுதே சிவபுரானே
பாசமாம் பற்று அறுத்துப் பாரிக்கும் ஆரியனே
நேச அருள்புரிந்து நெஞ்சில் வஞ்சம் கெடப் 65

பேராது நின்ற பெருங்கருணைப் போராறே
ஆரா அமுதே அளவிலாப் பெம்மானே
ஓராதார் உள்ளத்து ஒளிக்கும் ஒளியானே
நீராய் உருக்கி என் ஆருயிராய் நின்றானே
இன்பமும் துன்பமும் இல்லானே உள்ளானே 70

அன்பருக்கு அன்பனே யாவையுமாய் இல்லையுமாய்
சோதியனே துன்னிருளே தோன்றாப் பெருமையனே
ஆதியனே அந்தம் நடுவாகி அல்லானே
ஈர்த்து என்னை ஆட்கொண்ட எந்தை பெருமானே
கூர்த்த மெய் ஞானத்தால் கொண்டு உணர்வார் தம்கருத்தில் 75

நோக்கரிய நோக்கே நுணுக்கரிய நுண் உணர்வே
போக்கும் வரவும் புணர்வும் இலாப் புண்ணியனே
காக்கும் என் காவலனே காண்பரிய பேர் ஒளியே
ஆற்றின்ப வெள்ளமே அத்தா மிக்காய் நின்ற
தோற்றச் சுடர் ஒளியாய்ச் சொல்லாத நுண் உணர்வாய் 80

மாற்றமாம் வையகத்தின் வெவ்வேறே வந்து அறிவாம்
தேற்றனே தேற்றத் தெளிவே என் சிந்தனை உள்
ஊற்றான உண்ணார் அமுதே உடையானே
வேற்று விகார விடக்கு உடம்பின் உள்கிடப்ப
ஆற்றேன் எம் ஐயா அரனே ஓ என்று என்று 85

போற்றிப் புகழ்ந்திருந்து பொய்கெட்டு மெய் ஆனார்
மீட்டு இங்கு வந்து வினைப்பிறவி சாராமே
கள்ளப் புலக்குரம்பைக் கட்டு அழிக்க வல்லானே
நள் இருளில் நட்டம் பயின்று ஆடும் நாதனே
தில்லை உள் கூத்தனே தென்பாண்டி நாட்டானே 90

அல்லல் பிறவி அறுப்பானே ஓ என்று
சொல்லற்கு அரியானைச் சொல்லித் திருவடிக்கீழ்
சொல்லிய பாட்டின் பொருள் உணர்ந்து சொல்லுவார்
செல்வர் சிவபுரத்தின் உள்ளார் சிவன் அடிக்கீழ்ப்
பல்லோரும் ஏத்தப் பணிந்து. 95

Hail, the five letters! Hail, foot of the Lord !
Hail, foot of Him Who not for an instant quits my heart !
Hail, foot of the Guru-pearl that rules in GOgari !
Hail, foot of Him Who becomes, abides, draws near as the Agamam !
Hail, foot of Him, the One, the Not-One, and the King ! (5)

Victory to the foot of the King, who soothed my soul's unrest and made me His !
Victory to the jewelled foot of Pinnagan, who severs continuity of birth !
Victory to the flower-foot of Him Who is far from those without !
Victory to the anklets of the King, rejoicing 'mid those that fold adoring hands !
Victory to the anklets of the glorious One, who uplifts those that bow the head ! (10)

Praise to the foot of ICan ! Praise to my Father's foot !
Praise to the foot of the Teacher ! Praise to Civan's roseate foot !
Praise to the foot of the Stainless, who in love stood near !
Praise to the foot of the King, who cuts off delusive birth !
Praise to the foot of glorious Perun-turrai's God ! (15)
Praise to the Mount, in grace affording pleasures that cloy not !

Because He, Civan, within my thought abides,
By His grace alone, bowing before His feet,
With joyous thought, Civan's 'Ways of Old' I'll tell,
That thus my former 'deeds' may wholly pass. (20)

I came, attained the grace the 'Brow-eyed' showed,
Adored the beauteous foot by thought unreached.
O Thou, Who fill'st the heaven, Who fill'st the earth, art manifested light,
Transcending thought, Thou boundless One ! Thy glory great
I, man of evil 'deeds' know not the way to praise ! (25)

Grass was I, shrub was I, worm, tree,
Full many a kind of beast, bird, snake,
Stone, man, and demon. 'Midst Thy hosts I served.
The form of mighty Asuras, ascetics, gods I bore.
Within these immobile and mobile forms of life, (30)
In every species born, weary I've grown, great Lord !

Truly, seeing Thy golden feet this day, I've gained release.
O Truth! as the OngAram dwelling in my soul,
That I may 'scape. O spotless one ! O Master of the bull !
Lord of the VEdas! Rising, sinking, spreading, subtile One ! (35)
Thou art the heat ! and Thou the cold ! the Master Thou, O spotless One !
Thou cam'st in grace, that all things false might flee,
True Wisdom, gleaming bright in splendour true,
To me, void of all wisdom, blissful Lord !
O Wisdom fair, causing unwisdom' self to flee far off ! (40)

Thou know'st no increase, measure, end ! All worlds
Thou dost create, protect, destroy, enrich with grace,
Release. Thou causest me to enter 'mid Thy servant band.
More subtile Thou than fragrance. Thou'art afar, art near.
Thou art the Mystic word, transcending word and thought. (45)
As when are mingled milk, sweet juice of cane and butter,
Thou dost distil, like honey, in the thought of glorious devotees,
And cuttest off the continuity of births - our mighty One !

Thou hast the colours five ! While heavenly ones extolled
Thou didst lie hid, our mighty Lord ! In the strong grasp of deeds, (50)
I lay, hidden amid illusion's shrouding gloom.
Thou binding with rare cords of virtue and of sin,
Didst clothe with outer skin, enveloping with worms and filth, -
Within my nine-gated dwelling foul bewildered,
By the five senses sore deceived, - (55)
To me, mean as I was, with no good thing, Thou didst grant grace,
That I, with mind erewhile embruted, - pure one ! - should
Become commingling love, in soul-subduing rapture melt !
Thou cam'st in grace on this same earth, didst show Thy mighty feet
To me who lay mere slave, - meaner than any dog, - (60)
Essential grace more precious than a mother's love !

Spotless splendour ! Brightness of full-blown flower !
O Teacher ! Honied ambrosia ! Lord of Civa-town !
O venerated One, Guardian, Looser of PAcam's tie,
Working in grace of love, that in my mind delultion may die out ! (65)
Great river of exceeding tenderness, with ceaseless flow !
Ambrosia that satiates not ! Infinite, almighty Lord !
Light unseen that lurks within the souls that sought Thee not !
Thou Who abidest in my soul, till melting waters flow !
Thou Who art without pleasure or pain, Who yet hast both ! (70)
Loving to loving ones ! Effulgent One, Who all things art,
And their negation too ! Great Master, whom no darkness gathers round !
First One, Thou'rt End and Midst, and art devoid of these !
Father, Lord, Who drew'st, and mad'st me Thine !
Eye of the minds that see by keenest glance of wisdom true, (75)
Hard to be eyed ! Subtle understanding, none can scrutinize !
Holy ! Who comest not, nor goest, nor mingling liv'st !
Guardian who guardest us ! Great Light whom none can see !
Flood of delight ! Father ! Light of all passing splendours
That appear ! Unutterably subtle Intellect ! (80)
Of all that in this world diverse pronounced as truth
Is known, Thou art the knowledge sure ! Full certitude !
Precious ambrosia, fountain welling up within ! My Owner Thou !

I can't endure, our Guru, in this changing straitened frame to 'bide.
Aran! All Thy saints made true invoke Thee, (85)
Worshipping abide, and praising Thee, from falsehood freed,
Hither return no more ! That deeds and birth cling not,
To sever bonds of this deceitful sensuous frame the might is Thine !
Lord who dost dance, trampling dense darkness down !
Dancer in Thillai ! Dweller in the Southern PAndi land ! (90)
Thou Who dost cut off evil birth ! - Adoring ever, Thee they name,
Whom words declare not; then 'NEATH THY SACRED FEET
In Civan's town who dwell, - full many a one, - beneath
The feet of Civan, lowly bending utter praise. (95)

Translations and Commentaries by Forum Members / Re: Light Post
« on: February 18, 2015, 11:19:40 AM »
Silent Green, Subramanian Sir,

would it be just 76 (for all of us) or much more? who knows how many births we have had?

I remember Siva Puranam here -

புல்லாகிப் பூடாய்ப் புழுவாய் மரமாகிப்
பல் விருகமாகிப் பறவையாய்ப் பாம்பாகிக்
கல்லாய் மனிதராய்ப் பேயாய்க் கணங்களாய்
வல் அசுரர் ஆகி முனிவராய்த் தேவராய்ச்
செல்லாஅ நின்ற இத் தாவர சங்கமத்துள் 30

எல்லாப் பிறப்பும் பிறந்து இளைத்தேன், எம்பெருமான்
மெய்யே உன் பொன் அடிகள் கண்டு இன்று வீடு உற்றேன்
உய்ய என் உள்ளத்துள் ஓங்காரமாய் நின்ற
மெய்யா விமலா விடைப்பாகா வேதங்கள்
ஐயா எனவோங்கி ஆழ்ந்து அகன்ற நுண்ணியனே 35

Grass was I, shrub was I, worm, tree,
Full many a kind of beast, bird, snake,
Stone, man, and demon. 'Midst Thy hosts I served.
The form of mighty Asuras, ascetics, gods I bore.
Within these immobile and mobile forms of life, (30)
In every species born, weary I've grown, great Lord !

Truly, seeing Thy golden feet this day, I've gained release.
O Truth! as the OngAram dwelling in my soul,
That I may 'scape. O spotless one ! O Master of the bull !
Lord of the VEdas! Rising, sinking, spreading, subtile One ! (35)

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