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2626
General Discussion / mahAkavi Poems
« on: October 31, 2012, 09:09:25 PM »
Sri Ravi, Friends,

I am so glad that i stumbled upon this, mahAkavi has himself translated his own poetry:


கண்ணன்- என் தாய்

உண்ண உண்ணத் தெவிட்டாத - அம்மை
     உயிரெனும் முலையினில் உணர்வெனும் பால்;
வண்ணமுற வைத்தெனக் கே - என்றன்
     வாயினிற்கொண் டூட்டுமோர் வண்மையுடையாள்,
கண்ணனெனும் பெயருடையாள், - என்னைக்
     கட்டிநிறை வான் எனுந்தன் கையி லணைத்து
மண்ணெனுந்தன் மடியில் வைத்தே - பல
     மாயமுறுங் கதைசொல்லி மனங்களிப் பாள். 1

இன்பமெனச் சில கதைகள் - எனக்
     கேற்றமென்றும் வெற்றி யென்றும் சில கதைகள்
துன்பமெனச் சில கதைகள் - கெட்ட
     தோல்வியென்றும் வீழ்ச்சியென்றும் சில கதைகள்
என்பருவம் என்றன் விருப்பம் - எனும்
     இவற்றினுக் கிணங்கவென் னுளமறிந்தே
அன்பொடவள் சொல்லிவரு வாள்; -அதில்
     அற்புதமுண் டாய்ப்பர வசமடை வேன். 2

விந்தைவிந்தை யாக எனக்கே - பல
     விதவிதத் தோற்றங்கள் காட்டுவிப் பாள்;
சந்திரனென் றொரு பொம்மை - அதில்
     தண்ணமுதம் போல ஒளி பரந்தொழுகும்.
மந்தை மந்தையா மேகம் - பல
     வண்ணமுறும் பொம்மையது மழைபொழியும்;
முந்தஒரு சூரியனுண்டு - அதன்
     முகத்தொளி கூறுதற்கொர் மொழியிலையே. 3

வானத்து மீன்க ளுண்டு - சிறு
     மணிகளைப் போல்மின்னி நிறைந்திருக்கும்;
நானத்தைக் கணக்கிடவே - மனம்
     நாடிமிக முயல்கினும் கூடுவதில்லை;
கானத்து மலைக ளுண்டு - எந்தக்
     காலமுமொ ரிடம்விட்டு நகர்வதில்லை;
மோனத்தி லேயிருக்கும் - ஒரு
     மொழியுரை யாதுவிளை யாடவருங்காண். 4

நல்லநல்ல நதிகளுண்டு - அவை
     நாடெங்கும் ஓடிவிளை யாடி வருங்காண்;
மெல்ல மெல்லப் போயவை தாம் - விழும்
     விரிகடற் பொம்மையது மிகப் பெரிதாம்;
எல்லையதிற் காணுவ தில்லை; - அலை
     எற்றிநுரை கக்கியொரு பாட்டிசைக்கும்;
ஒல்லெனுமப் பாட்டினிலே - அம்மை
     ஓமெனும் பெயரென்றும் ஒலித்திடுங் காண்.    5

சோலைகள் காவினங் கள் - அங்கு
     சூழ்தரும் பலநிற மணிமலர் கள்
சாலவும் இனியன வாய் - அங்கு
     தருக்களில் தூங்கிடும் கனிவகை கள்
ஞாலமுற்றிலும் நிறைந் தே - மிக
     நயந்தரு பொம்மைகள் எனக்கென வே;
கோலமுஞ் சுவையு முற - அவள்
     கோடிபல கோடிகள் குவித்துவைத் தாள். 6

தின்றிடப் பண்டங்களும் - செவி
     தெவிட்டறக் கேட்கநற் பாட்டுக ளும்,
ஒன்றுறப் பழகுதற் கே - அறி
     வுடையமெய்த் தோழரும் அவள்கொடுத் தாள்;
கொன்றிடு மெனஇனி தாய் - இன்பக்
     கொடுநெருப் பாய், அனற் சுவையமு தாய்,
நன்றியல் காதலுக் கே - இந்த
     நாரியர் தமையெனைச் சூழவைத் தாள். 7

இறகுடைப் பறவைக ளும் - நிலந்
     திரிந்திடும் விலங்குகள் ஊர்வன கள்
அறைகடல் நிறைந்திட வே - எண்ணில்
     அமைந்திடற் கரியபல் வகைப்பட வே
சுறவுகள் மீன்வகை கள் - எனத்
     தோழர்கள் பலருமிங் கெனக்களித் தாள்;
நிறைவுற இன்பம்வைத்தாள்; - அதை
     நினைக்கவும் முழுதிலுங் கூடுதில்லை. 8

சாத்திரம் கோடி வைத்தாள்; - அவை
     தம்மினும் உயர்ந்ததோர் ஞானம் வைத்தாள்;
மீத்திடும் பொழுதினி லே - நான்
     வேடிக்கை யுறக்கண்டு நகைப்பதற்கே
கோத்தபொய் வேதங்களும் - மதக்
     கொலைகளும் அரசர்தம் கூத்துக்க ளும்
மூத்தவர் பொய்ந் நடை யும் - இன
     மூடர்தம் கவலையும் அவள்புனைந் தாள்! 9

வேண்டிய கொடுத்திடு வாள்; - அவை
     விரும்புமுன் கொடுத்திட விரைந்திடு வாள்;
ஆண்டருள் புரிந்திடு வாள்; - அண்ணன்
     அருச்சுனன் போலெனை ஆக்கிடு வாள்;
யாண்டுமெக் காலத்தி னும் - அவள்
     இன்னருள் பாடுநற் றொழில்புரி வேன்.
நீண்டதோர் புகழ்வாழ் வும் - பிற
     நிகரறு பெருமையும் அவள் கொடுப்பாள். 10

 

The Realms of Life are Her bounteous breasts;
and consciousness. Her milk of endless delight,
which she yieldeth into my lips unasked;
such grace is my Mother’s.

They call her Krishna. Ah, she has clasped me in
fond embrace with her arms of ethereal space! And,
placing me on her lap of Earth, she loves to tell me
endless stories, strange and mysterious. 1

And some of the tales I call by the name of pleasure,
evolutions, victories. Yet others come to me as pains,
sad defeats and falls; stories, all these,
that my Mother recounts to suit my various moods
and stages, lovingly told, ever entrancing 2

And many are the wondrous toys and dolls which
my Mother showeth me:

There is one that is named the ‘Moon’, and it sheds
a nectar-like flood of light. And there are herds and
herds of ‘clouds’, many-colored toys, yielding rain.
There’s the Sun, too, foremost of my play-things,
the beauty of whose face I have not words to depict 3

Toys, toys, toys:

A heavenful of stars sparkling like tiny gems.
Many a time, but in vain, have I essayed to count
them all. And then you have those green hills,
that never stir from their seats, silent toys,
offering speechless play. 4

Rivers and rivulets, fair and playful, that wander
all o’er the land and, in the end, they flow into that
marvelous toy, you ocean, wide and boundless-seeming,
with dashing billows, spouts of spray and its long,
continuous chant where in my Mother’s name
is eve sounded: Om, Om, O….M. 5

Groves and gardens abounding in many-hued gems
of flowers; and delicious fruits hanging one the trees,
strong in essence, rich in for. Ah, the world is full of
such exquisite play-things. All these,
my Mother has given me. 6

Nice things to eat and songs all sweet to hear,
and companions gifted, like me, with minds, to play
with and become one; and these fair girls, fit objects
of love, that passion of flaming delight like fiery nectar,
killing – sweet. 7

Yet more play-mates:

The winged birds, the beasts that walks the earth,
and countless fishes of many and many a kind, there,
in that thundering Sea.

Quiet a glut of raptures, too many even to think! 8

And endless sciences and arts she has ordained and,
nobler than all these, divine wisdom-for my serous hours.

But when the light mood is on me and I would fain laugh
and be merry, many are the jokes she has planned to
amuse me with: the lies of priests, the comic feats of kings,
hypocrisies of age and the silly cares of youth. 9

Whatever I demand, she gives, my Mother.

Aye, she hastens with gifts, ere I tell her I’d like to have them.

With high grace does she protect me, and says she will make
me a yogin, like Arjun, my brother in race.

Always and in all places, my work shall be to sing of the
bounteous love of my Mother.

And a long and shining life and other matchless glories,
she will grant me as reward-Krishna, My Mother. 10

(http://www.mahakavibharathiyar.info)


2627
Friends,

For me mahAkavi is bhArati svarUpam (Goddess saraswatI) Perhaps, he is the last mahAkavi.

I continue to wonder how can we be in a position to say somebody is realised or not realised? what do we know about others? when we ourselves know so little about ourselves, moreoever, what do we know about realisation itself?

Below, i produce mahAkavi's excellent english articles on "The Siddha and the Superman" Only He could write it!


The Siddha and the Superman

Names are images. Carlyle has spoken to us of the profound poetry lying hidden in all nomenclature. Meditate, for a moment, on any important and vital word of people’s language and it will reveal to your mind something of the modes of though, something of the historic reminiscences and of the spiritual aspirations of that people. For instance, a certain school of Western thought has evolved the term ‘Superman’. Nature has made us men. “Let us,” says this school, “strive to become more than men,”-whereas we in India have our Siddha, meaning the “Perfected Man or the complete man. The idea here is to perfect the manhood that nature has given us.”

The Siddha does not worship the “Will to Power” for he knows that power is merely one of the many things necessary for a perfect life and therefore can never be a supreme end in itself.

He worships the Will pure and simple – the Sakti of God. The Will of the Universe, the All-Will, the Will not merely for power but for Being and Loving, that Will should, in full measure, be realized by man in himself if he seeks perfection.

I wonder if the Western school above referred to has, in any of its treatises, described fully and systematically the methods to be adopted for acquiring the will to power. But here, in India, we have a yogi literature which in spite of many interpolations and mediaeval accretions, still contains the most scientific and rational treatment of the question of consciously accelerating human evolutions. By Will is this Universe made. By Will is this Universe maintained in motion and activity. By will does thought become manifested in material forms. By Will odes life stand.

The Siddha realizes that the will in him forms part of this All-Will. A conscious ralisation of this fact tends to make the individual will more and more ablaze with the divine fire, more and more assured of immortality and invincibility.

And the Siddha adores the All-Will, day and night. He meditates on it in his moments of silence; he makes it the them of his songs, his motto, his battle –cry, the awakener of his faculties and the sustainer of his actions.

Teacher or King, wowed celibate or father of a large and prosperous family, poet or soldier – whatever may be the roles of life that the Siddha has chosen to play, it will be sanctified by the Will Divine and shine with the luster of immortality.

But in all that he may do, his heart will ever be free from the taint of self-aggrandizement, of harm, or indifference to the interests of other beings. If sometimes his duty may impel him to impose a severe correction on obstinate evil-doers, he does so with love in his heart, hidden, perhaps, but very real.

Above all, the Siddha is a democrat. Equality is to him a matter of utter reality, as he has seen the basic unity of all beings.

Where Nietzsche’s ‘Superman’ would talk of the ‘hero’, the Siddha speaks of the children of God, the living rays of the Universal Sun.

Heroism and ‘Supermanism’ are, by certain people, wrongly identified with the pursuit of war and kingly domination, exclusively. The siddha, of course, is a hero; for heroism is one of the conditions of human perfection. But he need not necessarily be a War-lord. The Shastras tell us that there are four types of the Hero-the Hero of War(Yuddha – vira), the Hero of Sacrifice (Dana-vira), the Hero of Duty (Dharma-vira) and the hero of compassion (Daya-vira). He may be anyone of the four.

Firmly established in Mauna – the silence internal – fearless of death, disease, and the devil, serene in the strength of God, and happy in the knowledge of immortality, resplendent in his energy, irresistible in his action, tireless in labour, and full-souled in service, the Siddha lives amidst men, a representative of the Will Divine, a veritable messenger from Heaven, protector of men, loving, elevating, immortalizing.

New India
18.06.1915


2628
Humour / Re: Zen Humour
« on: October 31, 2012, 07:52:46 PM »
This is what is called Sastra Vasana.

Sir, having sAstra vAsanA is much better than having so many other dangerous vAsanAs :D at least this will not make one fall down!


2629
General topics / mogara phulalA
« on: October 31, 2012, 07:37:00 PM »


मोगर फुलला मोगर फुलला ।
फुलें वेंचितां बहरू कळियांसी आला ॥१॥

इवलेंसे रोप लाविलें द्वारी ।
त्याचा वेलु गेला गगनावेरी ॥२॥

मनाचिये गुंती गुंफियेला शेला ।
बाप रखुमादेविवरी विठ्ठेलें अर्पिला ॥३॥



       


mogara phulalA mogara phulalA
phulEn vEncitAm baharU kaLiyAnsI

ivalEnsE rOpa lAvilEn dvArI
tyAcA vElu gelA gaganAvErI

manAciyE guntI gumphiyElA shElA
bApa rakhumAdEvivarI viTTElEn arpilA

In this illusion of our worldly existence,
the sappling of Mogara (illusion)
has bloomed with flowers
(experiences of happiness and sorrow)

We perceive this illusion of life, as truth,
enduring through multiple  cycles of life and death

With the threads of my mind
I have woven a shawl of these Mogara flowers
(of experiences) which I offer to my Lord.

That will free me from this illusionary world and
unite me with the ultimate reality of Brahman.

MUST LISTEN

mogarA Flower


(JnyAneshwar)


2630
Humour / Re: Zen Humour
« on: October 31, 2012, 07:03:12 PM »
“In matters of religion, most persons prefer chewing the menu to actually eating the food!”

2631
General topics / Re: Quotes from Shankaracharya's
« on: October 31, 2012, 06:06:02 PM »
People are often devoid of dispassion. The reason for this is the lack of discrimination. Dispassion may dawn due to some calamity but that dispassion is only temporary. Only that dispassion that results from discrimination is lasting. The importance of burning dispassion can never be over-emphasized. It would not be wrong to say that much of the trouble which people encounter in controlling the mind is due to want of Vairagyam.

(HH Sri Abhinava Vidyatirtha Mahaswamigal)

2632
When I came to Bhagavan he was seated like a rock outside the ave,
without altering his look, which was filled with grace, compassion and
steady wisdom. I also stood by his side. After giving me a look,
he opened the gate of my heart and I was also established in his state.
In those days Bhagavan used to open our heart with a simple gracious
look and transform us. There was no need for any questions since he
made us, by his look, like himself.
 

Picture taken at her Ashram in dEsur:



This link may be of interest to devotees: http://gkamesh.wordpress.com/tag/desur/

(dEsurammA, akhilAndammA)


2633
सदृशं चेष्टते स्वस्याः प्रकृतेः ज्ञानवानपि ।
प्रकृतिं यान्ति भूतानि निग्रहः किं करिष्यति ॥३३॥


sadRusham ceShtatE svasyAh prakRutEh jnyAnavAnapi .
prakRutim yAnti bhUtAni nigrahah kim kariShyati ..33..

Sri Aurobindo: All existences follow their nature and what shall coercing it avail? Even the man of knowledge acts according to his own nature.

Misc.: Even a man of knowledge acts according to his own nature, for everyone follows the nature he has acquired from the three modes. What can repression accomplish?



A visitor quoted verse 33 of Ch. 3 in Bhagavad Gita and asked Bhagavan, “Are we then to do nothing and simply allow the senses to go their own way?”

Bhagavan: It only means actions will go on, according to the gunas or prakriti of the man. They cannot be prevented. But, that is the very reason why man should acquire jnana and thus become unaffected by the consequences of such action. The verse says, “Acquire jnana and be unattached to the actions and their consequences.”

Bhagavan said this after saying, “Let us see in what connection this verse occurs,” and looking up the verse in question. Then I remembered that once before I asked Bhagavan about this very same verse, and then Bhagavan pointed out to me the very next verse in which we are directed not to yield to the senses. I mentioned this for the guidance of the visitor. Bhagavan had told me then that, if the two verses were taken together, it could not be contended that Gita teaches ‘Don’t restrain or attempt to restrain the senses, because what does restraint avail?’

(Day by Day)


2634
Different seers saw different aspects of truths at different times, each emphasising some one view. Why do you worry about their conflicting statements? The essential aim of the Veda is to teach us the nature of the imperishable Atman and show us that we are That.

(T. 30)


2635
General Discussion / Re: Teachings of Sri Ramakrishna
« on: October 31, 2012, 04:47:41 PM »
             











O' Mother, make me like sItA,
completely forgetful of everything -
body and limbs, totally unconscious
of hands, feet and sense organs -
Only one thought in her mind,


'Where is rAmA?

2636
General Discussion / dEva tarpaNam - Procedure
« on: October 31, 2012, 04:29:57 PM »
10 dEvatarpaNam

tarpaNam, literally means to satiate, and dEva-tarpaNam means to satiate the various Gods in various forms. There are two parts herein. The first tarpaNam is offered to rulers of cosmic planets. These planets represent the various psychological planes within our intellect that hold us back or facilitate us in our endeavours. The ancient Sages, through this process of tarpaNam, satiate these 9 mental planes through water. We shall try to study very briefly in the discussion section. After satiating these 9 planets, we are obliged to express our gratitude the the Supreme truth, in the form of the 12 different names specially chosen by the Sages. (see: http://www.arunachala-ramana.org/forum/index.php?topic=7208.msg32657#msg32657) Hence it is called dEva tarpaNam.

Satiating these aspects means invoking their grace within us to guide us in our endeavor, our journney towards Truth alone, that they, at various instances may help us remain focused in our true purpose of this human birth that is mOkshA or mukti so that we may not get lost in something. As a mark of respect or gratitude and also as a mark of requesting these Gods to help us, we perform this tarpaNam and satiate (them) these aspects with water sanctified by utterances of holy names, attributed respectively. It is showing gratitude for where we are today, so long the journey has been good, the very fact that we are born has human being, itself is a proof that we have received grace at various instances, and in order to remember this, we offer water in the form of tarpaNam, and also as a mark of a prayer, requesting them to continue to guide us as helmsmen, leading as a Master in various mental planes, like ever before!


One has to perform this procedure simultaneously chanting the mantra (names) given below, facing east in the morning and north in the noon and evening. (If mAdhyAhnnikam is performed before 10:30 am, then this has to be performed facing east)

Some people pour water in a steady and continues stream, from the pancapAtram (tumbler) into the right hand palm, fingers pointing downwards towards the arghya pAtram, without any gaps in between fingers (water should not pass out in between the finger gaps), allow the water to flow out (without break in flow of water), through the tip of the fingers (especially through the little finger and ring finger tips) into the arghya pAtram.

I follow this method.

Or

Some people take enough handful of water and slowly allow the water to flow down through the finger tips into the arghya pAtram Simultaneously chanting the below given mantra names perform dEva tarpaNam.

Or

Some people are able to hold the panchapAtram (tumbler) in-between the left hand thumb and index finger and keep pouring water into the palm as you are offering the tarpaNam water, through the fingers, into arghya pAtram. See picture ---->:




(a) Acamanam - perform as already given

(b) dEvatarpaNam

आदित्यं तर्पयामि । सोमं तर्पयामि । अङ्गारकं तर्पयामि । बुधं तर्पयामि । बृहस्पतिं तर्पयामि । शुक्रं तर्पयामि । शनैश्वरं तर्पयामि । राहुं तर्पयामि । केतुं तर्पयामि ॥

केशवं तर्पयामि । नारायणं तर्पयामि । माधवं तर्पयामि । गोविन्दं तर्पयामि । विष्णुं तर्पयामि । मधुसूदनं तर्पयामि । त्रिविक्रमं तर्पयामि । वामनं तर्पयामि । श्रीधरं तर्पयामि । हृशीकेशं तर्पयामि । पद्मनाभं तर्पयामि । दामोदरं तर्पयामि ॥


Adityam tarpayAmi . sOmam tarpayAmi . angArakam tarpayAmi . budham  tarpayAmi . bRuhaspatim tarpayAmi . shukram tarpayAmi . shanaishvaram tarpayAmi . rAhum tarpayAmi . kEtum tarpayAmi ..

kEshavam tarpayAmi . nArAyaNam tarpayAmi . mAdhavam tarpayAmi . gOvindam tarpayAmi . viShNum tarpayAmi . madhusUdanam tarpayAmi . trivikramam tarpayAmi . vAmanam tarpayAmi . shrIdharam tarpayAmi . hRushIkEsham tarpayAmi . padmanAbham tarpayAmi . dAmOdaram tarpayAmi ..


(c) Acamanam - perform as already given

With this, the first part of sandhyA vandanam concludes. Next part is gAyatrI japa.


2637
General Discussion / Re: my musings
« on: October 30, 2012, 10:59:42 PM »
Sri Hari, Sri Jewel,

have been listening to the mani padme hum, about 20 minutes is over. Very peaceful, in the silence of the nights, Buddha is very dear to me. He too is my Master, I feel Buddha and Compassion are synonymous, for he made available the same truth in vedas available to all people in the world today, crossing all barriers! This also reminds me of Ramanujacharya who, after having heard the maha mantra Om namo Narayana from his guru, went up the temple terrace of Melkote and shouted it out to common folks. What compassion! How many souls has Buddha touched all over the world, so many souls getting solace from his grace. The effect of his grace can be openly seen in a small medium such as internet in these very videos, these videos, especially of that inspired of Buddha reflect highest sensitivity and refinement, humility, even in its craft, the pictures used, the colours, truly amazing!

Buddha is one great Sun, still shining since 1500 years.




2638
General Discussion / Re: Teachings of Sri Ramakrishna
« on: October 30, 2012, 09:49:49 PM »
"Surrender everything at the feet of God. What else can you do? Give Him the power of attorney. Let Him do whatever He thinks best. If you rely on a great man, he will never injure you.


2639
General Discussion / Teachings of Sri Ramakrishna
« on: October 30, 2012, 09:47:38 PM »
Friends,

I felt, i have to open this topic to present the teachings of Sri Ramakrishna as i receive his teachings as along with the teachings of Sri Bhagavan, the teachings of Sri Ramakrishna also has begun to consume me, the sheer simplicity is mind blowing (literally ego blowing!). This is a small effort to collect those teachings that touch the core of my heart :) For discussion, we may use the common discussion thread as usual. thank you.


2640
General Discussion / Re: my musings
« on: October 30, 2012, 09:38:32 PM »
at some point we have to undress our mind, what cease drom worrying what others may think, etc.. and heed to the heart...

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