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Songs of Tayumanavar
Let us in Meekness Worship (1/3)
What is it, which is
Uncircumscribed Effulgence,
Perfect Bliss,
Divine-Love Filled --
What is it, which willed
To contain the countless universes
In boundless space
And there flourishes as Life of life, -
What is it, which stood
Transcending thought and word,
What is it, which remained
As the ever contentious object
Of countless faiths claiming,
''This, my God,'' ''This, our God''--
What is it, which exists as
Omnipresent,
Omnipotent
Love-filled
and Eternal -
What is it, which knows
No limits of
Night and day -
That indeed is what is agreeable to thought,
That indeed is what fills all space in silentness.
That indeed is what we in meekness worship.
Let us in Meekness Worship (2/3)
Countless the habitats lived,
Countless the names borne,
Countless the kith and kin possessed,
Countless the bodies by karma caused,
Countless the Karmas daily perfomed,
Countless the thoughts entertained,
Countless the name and fame acquired,
Countless the heaven and hell experienced,
Countless the Gods worshipped,
Countless the faiths followed -
And so, realising through jnana and grace
Our God of turiya form *[1]
The Divine Cloud that pours the rains of limitless rapture
Descending through the dome of heaven
And through the love-filled eyes of fervent devotees,
Who chant the names countless
That scriptures countless recount,
The Treasure vast of silentness
That Wisdom Bliss of inexplicable state,
That Immensity
Let us in meekness worship.
Let us in Meekness Worship (3/3)
That which is Non-dual,
That which is the unique Light of Word,
That which the scriptures loud proclaim:
As the Wisdom of Wisdom
As the Bliss that fills
As the Primal One,
As the Ancient One of Tattva *[1]- Form -
That which faiths contend after,
That which is sought for support,
That which is Permanent,
That which is Fullness,
That which is without support,
That which is our support,
That which is Peace,
That which is the state of Void,
That which is Eternal Pure,
That which is untouched by the materiality of the universe,
That which is unaffected by events,
That which is Changeless,
That which shines as impassive neutrality,
That which is Blemishless,
That which is Formless,
That which is in thought
Without thought cognizing it,
That which is Divine Light Effulgence,
That which is Uncreated,
That which flourishes in the jnana void,
That God Supreme,
Let us in meekness worship.
Bliss That Is Perfect Full (1/10)
Except by way of words and rituals
I had not practiced even casually
Anything to contain mind and breath.
As though I was longing for renunciation
I hold serious discussions.
And when I forget all thoughts of it,
I go to sleep.
When I think, I will have to shuffle this body
I swoon in fear, my heart trembling.
Long, long indeed is the distance between
The blissful state of Transcendent Silentness
And this ignorant one.
Knowing the devilish ways of this lowly cur,
Grant Thou a way to contemplation of supreme bliss.
Oh! Thou, the heavenly wishing tree *[1]
That grants all ripe rich boons
To those who enter not the forest of pasas *[2]
Oh! Thou who filleth all visible space
In unbroken continuity!
Thou, the Bliss that is Perfect Full
Bliss That Is Perfect Full (2/10)
All visible life that is clothed in body vesture
All that crawl, walk, fly and have their being
All, all that nature in propagative urge created
Will perish.
The elements mighty will die away one after another.
What will remain is: the vast Empty Space,
Unsupported, unrelieved Void,
The upasanta that is peace beyond understanding
The jnana of Veda-Vedanta,
The mighty Light that leaves not.
Of them that receive it
Are the souls blessed with Grace.
Great indeed are they;
Born they will never after be;
Nor dead be;
But in silentness steeped remain.
And this Thou came in compassion to tell me.
Is this not a sign that I am ripe for it?
Oh! Thou who filleth all visible space
In unbroken continuity!
Thou, the Bliss that is Perfect Full
Bliss That Is Perfect Full (6/10)
The Maya into which the elements subside
Is the origin of all, so some say. *[1]
The Substance into which the sense organs merge
Is the reality, so some say. *[2]
Where the cognitive organs, the karanas end,
Is the finite reality, so some say. *[3]
Where the gunas find their home
Is the Reality ultimate, so some say *[4].
Nadam it is, some say *[5]
Bindu it is, others say *[6].
The Self it is, yet others say *[7].
Formed it is, some say. *[8]
Formless it is, if you search deeper, so some say *[9].
The state where jiva merges losing identity in full
Is the reality, so some say *[10].
Divine Grace is the finite reality, so some say *[11].
The Void that neither beginning nor end has
Is the reality final so some say *[12].
And thus and thus yet other things they say.
By all these, except that my mind sore troubled,
Reaches a mercurial state.
Will I ever attain
The bliss of Transcendental Samadhi?
Oh! Thou who filleth all visible space
In unbroken continuity!
Thou, the Bliss that is Perfect Full!
Bliss That Is Perfect Full (9/10)
Are not the deep oceans contained without banks?
Did not the halahala poison turn into ambrosia?
Was not the Northern Fire *[1] contained in that Sea?
Are not the countless Orbs held in position in Spaces vast?
Was not the Mount Meru bent as a bow?
Did not the Seven Clouds flee at the command
of the mace bearing celestial King Indra?
Did not the Woman (Sabari) that lay dead as stone
re-live as a lovely damsel at the touch of Rama's feet?
Have not the miraculous siddhis been made possible
in this world through gems, mantras, etc
Is it then impossible for you to devise a trick
That can make my accursed mind to stop wandering?
Oh! Thou who filleth all visible space
In unbroken continuity!
Thou, the Bliss that is Perfect Full!
Bliss That Is Perfect Full (10/10)
Limitless indeed are the bounds of desire.
Well may they be rulers of all land.
Yet will they aspire to be master of all seas;
Well may they possess hoardes of gold
To rival heavenly midas, King Algesan,
Yet will they wander about seeking the alchemic secret
Of turning base metal into gold.
Well they may have lived a life full of years,
Yet will they pine in search of Kaya-Kalpa, the Elixir of Life;
When you come to think of all these things in depth
They but end in eating full and sleeping well.
Enough is enough!
Grant me that Mindless Pure State
Which prevents me from the restless pursuit
Of ''I'' and ''Mine''
Driving me in confusion from pillar to post.
Oh! Thou who filleth all visible space
In unbroken continuity!
Thou, the Bliss that is Perfect Full!
Prayer to the Being - Let us Contemplate (3/12)
As expanse vast,
As the source of elements five
As the origin of the silentness vast,
As the Bliss that is beyond the reach
Of mind and categories rest,
As that which when revealed by Grace of Guru
Envelopes them in purity and yet recedes from them afar,
That which thus is immanent in all
That Substance
Let us contemplate.
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Prayer to the Being - Let us Contemplate (4/12)
The Life of Life of this world and that;
The kindred of them
That have lost the sense of I and mine;
The unattached perception
That is the Eternal Perfect Bliss.
The life that is void,
The matter that flows within the heart,
The triple-fruit delicious,
The candy sweet,
The ambrosia divine.
Let us seek that Substance
And with eyes streaming pearls of tears
And hands clasped in adoration
Let us contemplate.
Prayer to the Being - Let us Contemplate (5/12)
No caste, no family, no birth, no death
No bondage, no liberation,
No form, no formlessness,
No name -
With name of all these,
The Light that moves all and everywhere
Immanent and pervasive,
The Pure Expanse Vast,
The Experience filled with turiya
Consciousness bereft of mentation
The Benevolent Substance that is the Finite Param,
In unalloyed Grace abounding
Let us contemplate.
Prayer to the Being - Let us Contemplate (6/12)
''This world is but an Indrajal *[1],
a dream, a mirage.
And so realizing
May thou live eternally close to the Tatpara *[2]
That is not overwhelmed by Chitpara *[3].
May the waters of Bliss flood your thoughts
Uninterrupted day after day'' -
Thus did he the Guru Mauni bless me -
Those hallowed feet of his, day and night,
Let us contemplate.
As the Primal Substance of all
That are known as substances;
As the consciousness behind them.
As the nectar rich,
When bibed, end the miseries
Of the loving devotees that gain the perception lucid.
As the Perfect Bliss that makes no distinction
As existing within the Self and without.
As the Substance that shines
Dispelling darkness entire;
That Substance,
Let us in meekness adore.
As the crowning meaning of Vedas rare;
As the perfection beyond the perception of celestials;
Of munis great, siddhas pure and the rest.
As the treasure that transcends cause;
As the immanence of fragrance
In flower, oil in sesamum seed and life within.
As the great Substance
Ever abiding in the center of turiya consciousness of purity -
That Substance,
Let us adore.
..
As the crowning meaning of Vedas rare;
As the perfection beyond the perception of celestials;
Of munis great, siddhas pure and the rest.
As the treasure that transcends cause;
As the immanence of fragrance
In flower, oil in sesame seed and life within.
As the great Substance
Ever abiding in the center of turiya consciousness of purity -
That Substance,
Let us adore.
The Infinite Expanse that filled the heavens;
The Delicious Ambrosia that filled at once
The expanse of my mind and the expanse of nana;
Oh! Thou the Great One that is Bliss Perpetual.
With heart surging in love and melting within;
With words faltering in joyous confusion;
With eyes streaming tears
And hands folded in meekness,
Let us Thy Grace contemplate.
..
How I consider the body real
While it is fragile as a river bank.
Such indeed is my sinful state of understanding!
For me to be filled with love
Of undifferentiated union in God
Is indeed unto the lame of limbs
To aspire for the honey at the top of the tree.
When is that day to be that
I am to be wrapped up in Bliss,
All sentience lost?
All that chariya, kriya, yoga
Do not constitute Sanmarga;
Let them be there.
But teach me the secret of attaining
The jnana great
That is unseated
By any faith whatever;
Of that Perfection Being that is untouched
By thought and speech
And would plunge me into the Sea of Sweet Bliss
That knows no satiety
And make me sport in it
And drink deep of its waters.
When is that day to be
That Thou will stand revealed to do it?
Oh! Thou the Primal Source of Siddhanta Mukti
Oh! Chinmayananda Guru! Oh! Dakshinamurti
That is seated high on the hilltop of Sivagiri!
How I consider the body real
While it is fragile as a river bank.
Such indeed is my sinful state of understanding!
For me to be filled with love
Of undifferentiated union in God
Is indeed unto the lame of limbs
To aspire for the honey at the top of the tree.
When is that day to be that
I am to be wrapped up in Bliss,
All sentience lost?
All that chariya, kriya, yoga
Do not constitute Sanmarga;
Let them be there.
But teach me the secret of attaining
The jnana great
That is unseated
By any faith whatever;
Of that Perfection Being that is untouched
By thought and speech
And would plunge me into the Sea of Sweet Bliss
That knows no satiety
And make me sport in it
And drink deep of its waters.
When is that day to be
That Thou will stand revealed to do it?
Oh! Thou the Primal Source of Siddhanta Mukti
Oh! Chinmayananda Guru! Oh! Dakshinamurti
That is seated high on the hilltop of Sivagiri!
..
When in the days gone by
I realized not that this body
Made of the elements five
Is but a bubble on water -
To eat to heart's content,
To dress in fineries
And lead a life of pleasure
Was the way of life appropriate -
Thus I held.
But when Thy benevolent Grace descended on me
And evoked in me the Truth,
Where all these went,
I know not.
Other ways are now spoken too,
All disagreeable to me.
And if I think deep of birth and death,
Unable to sleep,
Day and night my eyes melt in love of Thee
As the wax in the gold over fire.
....
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“God-vision is nothing but to realise and feel His presence within yourself and everywhere about you; because God is an all prevailing spirit, permeating the entire universe. The manifested worlds are not different from Him, since they are but His own expression in terms of name and form.”
....
“The saguna you are after is an image of your own mind and it cannot satisfy you. You ought to rise beyond all forms of sight and mind. The true saguna or body of the Lord is the universe itself in which He is immanent and by His power He is causing, in this manifestation, birth, growth, and dissolution of all beings and things. He is also transcendent as pure spirit. Your body is one of His expressions. Your activity has its inception in the infinite power of God. Don’t be deluded by a desire to behold things which are conditioned and momentary - mere phantoms of your mind. Have the true longing to realise your immortal nature and your union with the omnipotent and omnipresent God, who is the supreme Lord of the universe. Purify your mind and heart by proper discipline and entitle yourself to this glorious vision, and attain perfect freedom and eternal bliss.”
..
If you are a real spiritual aspirant, your longing for Him should be sufficiently intense to call down His grace.
You should be free from the illusions of this ephemeral world.
Your soul should hunger to realise its inherent divine nature.
There is no purpose gained by calling yourself this or that, and by donning robes of a particular religious denomination.
Masks are useless. Pretension and hypocrisy is self-deception.
Break off from all clutches.
Come out from the cages of your own making. Come into the open with an unfettered mind, and with the ego vanquished, resign yourself to the supreme Truth residing within you. Let your vision expand and envelope the universe and beyond. Let your heart embrace all beings in the folds of infinite love. Let your body work imbued with the omnipotent power of the Divine. Let every atom of your frame thrill with spiritual ecstasy and produce universal harmony.
All else is unprofitable talk. All other ways lead nowhere. Do not be deceived.
Do not be a slave of wealth, name and fame. All earthly attainments and possessions pass away. Make God your aim and your goal. You are one with Him. Know this and attain real happiness and peace.
...
THE GOAL OF HUMAN LIFE
Life is short. Make the most of it by living in God.
Everyday that passes brings you nearer to the end, when you shall have to depart from the world leaving behind everything which you hugged as your own. Life lived in the thought of God is a life lived in true joy and peace. Else it is a lengthening chain of woe that drags you ultimately to the terrifying jaws of death. Human life is solely intended for the enjoyment of eternal bliss. If, on the other hand, a man makes it a hotbed of cares, anxieties, fears and doubts, he would only be wasting a rare and precious gift which God has granted him. Man’s greatness lies not In fading laurels won In earthly riches gained In days of wanton revelry. Man can rise above man To everlasting glory To deathless beatitude To immortal Life and Joy. The object of human life is to realise the joy and peace of the indwelling God. Man’s quest for happiness can end only by his realising the fountain of Eternal Joy residing within himself. Human life is a magnificent gift of God. Raise it beyond the range of mental conceptions and cogitations. Lift it beyond the relative, conditioned and fettered entanglements of the ever changing phenomenal life so that it might know itself as the ever free, ever blissful and ever existing Reality. The upward flight of the soul is always towards its perfect identity with the Great One who is the same through and in all. The river of life struggles through all obstacles and conditions to reach the vast and infinite ocean of existence – God. It knows no rest, no freedom and no peace until it mingles with the waters of immortality and delights in the vision of infinity. ix xi G T
...
Standing in the path of bhakti,
Circumambulating the world
Of nine continents in devout pilgrimage;
Bathing in seas
And plunging into rivers;
Standing in penance amidst roaring flames
With neither food nor water;
Quelling the gnawing hunger
With withered leaves, water and air;
Sitting in silentness;
Retreating in inaccessible caves;
Purifying the ten nadis;
Sending up the kundalini fire with prana
Into the moon's circle
And containing them there;
Thou fashioned the Void of Voids
For the five elements and nada to contain.
Thou made me stand in impassivity
With thought uprooted
In that state of jnana
Of those who discern ignorance from knowledge.
Then Thou flooded me with waters of chinmayananda
And made me sport in it
Until ''I'' became ''It''.
Fine indeed is the beauteous miracle
Thou worked thus!
In a house of refreshment
Enough will be the choice
Of diverse things to eat.
Unto it the four ends of man -
dharma, artha, kama and moksha,
The ends that Vedas and Agamas declare
The critical path of jnana,
The methods of demonstration and inference -
Of such varieties is the choice made
That the clamor of I-ness is stalled.
Realizing the four paths
And their gradations from chariya to jnana
And cognizing the difference
Of anu paksa *[1] and sambhu paksa *[2]
And the functions of maya and the rest (karma & anava)
And overcoming the mental aberration
That gives the distortion of one and two -
A million, million are those
Who live on withered leaves and plain water;
A million, million yet are those
Who, like the mythical Sahora bird
That feeds on the milky moon beam,
Drink of the nectar
Flowing from the mystic moon and remain immortal.
A million, million further are those
Who having sundered the karma twine,
Live in solitudinal trance of wisdom's silentness,
Knowing neither day nor night.
Surrounded by them all
Art Thou seated in state
In the Lion Throne studded with rare gems!
When will it be that Thou call me to adore Thee
That I countless times bowing low,
Worship at Thy feet with fragrant flowers
And rid myself of my heart's woes?
Know ye, mightier far than accursed anava,
Is ahankara, the murderous hunter devil.
It will befog reason,
It will not let you know the right.
Whatever it touches
It identifies the self with that
And will say unbearable things.
It will claim that it is equal to
Hari, Hara, Brahma and the rest of the Gods.
It will stand like the axle pin
Of a moving car,
Itself immobile in the center of things.
It will proclaim itself:
''Who is here equal to me?''
And filled with Ravana like spirit
It will establish its tyrannous rule
In the domain of the heart.
How can this poor slave
Be contending with it all the time?
5.10 complete
start 6.1
Am I of the vague way of thinking of those
Who, befogged in brain,
Hold the noonday light as midnight darkness?
As Mauni, Thou hath taught me in silentness
That unique Word,
Which encompasses the vast spases,
That fill the Void in unbroken continuity.
Yet I did not take to it,
But like the children I was
That play at the game of building houses of sand
And pretend to eat with relish
The imaginary food that is cooked there.
The learning I ardently learnt
And the wisdom I fervently gathered
And held fast to,
Showed that there is nothing Two -
As I and Thee.
Thus unable to direct my mind
That arose in between
I pined and pined.
When shall I be deserving of Thy Grace?
Thou, the God of Compassion Fullness
That dances in rapture in the chit sabha
Defying description!
Seated inmost within the heart of truthful ones
Whose tongue utters nothing but Truth,
Thou taught the Truth that is Truth of Truths.
This is the Truth.
There is doubt naught about it.
Yet, it is from within the heart of this false one
Who, nothing but falsehood utters,
Thou made appear flasehood of falsehoods
As perfect Truth.
If so, what shall I do?
What the Vedic mantra
Thou constantly hold to,
The object of that mantra
By itself will fulfilled be.
And so,
Even though they are on earth,
They who constant sit in trance
Think not of death.
This is not to be taught
To those who have no thought,
And even if Thou teach them these things
they raise a sea of contention.
Are not the divine natured
Markandar , Sukhar and other munis
Siddhanta immortals?
Oh! Thou, God for whom Indra and other devas,
Brahma and other Gods,
Munis learned in Rig and other Vedas,
The countless Gana (Jnana?) hosts,
Nava Nada Siddhars,
The sun, moon and the rest,
The gandharvas, the kinnarars
And all the rest
Fold their hands in worship!
Thou, the God of Compassion Fullness
That dances in rapture in the chit sabha
Defying description!
Of a certain, of a certain
Are they the goodly ones,
That have learning none.
What shall I speak of my fate,
My intelligence, who, though learned,
Is possessed of wisdom none?
If the good people say:
The jnana path of liberation is the exalted one,
I argue that the karma path is all important.
If someone argues, karma is the important path,
I turn round and say that jnana is all important.
If one learned in Sanskrit comes to argue,
I speak of the exalted truths expounded in Tamil.
If pundits learned in Tamil similarly come,
I smatter a few slokas in Sanskrit.
Thus, confusing all, establishing nothing decisive,
Will this learning ever lead to mukti?
Oh! Thou, the Siddha Elite of Divine Light
That hath reached the Vedanta-Siddhanta accord high!
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