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Messages - Subramanian.R

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12271
General topics / Re: Tevaram - Some select verses.
« on: March 14, 2016, 07:55:37 AM »
Verse  29:


ஆனிரைகள் அறுகருந்தி
   அசைவிடா தணைந்தயரப்
பானுரைவாய்த் தாய்முலையில் 
   பற்றுமிளங் கன்றினமும்
தானுணவு மறந்தொழியத்
   தடமருப்பின் விடைக்குலமும்
மான்முதலாம் கான்விலங்கும்
   மயிர்முகிழ்த்து வந்தணைய.

Herds of kine that had grazed on aruku grass
Would not chew their cuds; they came near unto him
And stood, oblivious of all else; the calves that were
Sucking milk from their mothers' udders, would no more
Suck; they but stood still with their milk-frothy mouths;
Herds of strong-horned bulls, antelopes and other beasts
Of forest, stood thrilled, with hair erect on their bodies.   

Arunachala Siva.


12272
General topics / Re: Tevaram - Some select verses.
« on: March 14, 2016, 07:54:05 AM »
Verse  28:


வள்ளலார் வாசிக்கும்
   மணித்துளைவாய் வேய்ங்குழலின்
உள்ளுறைஅஞ் செழுத்தாக
    ஓங்கியெழும் மதுரவொலி
வெள்ளநிறைந் தெவ்வுயிர்க்கும்
    மேலமரர் தருவிளைதேன்
தெள்ளமுதின் உடன்கலந்து
   செவிவார்ப்ப தெனத்தேக்க.


The inner message of the fluten music, played
On the beauteous holes, by the great patron, was truly
The Panchakshara; the melody gushed and spared
Everywhere and poured full into the ears, as in the mouths,
Of all living beings, pure ambrosia mixed with
The honey of the celestial karpaka blooms.   

Arunachala Siva.

12273
General topics / Re: Tevaram - Some select verses.
« on: March 14, 2016, 07:52:09 AM »
Verse  27:

எண்ணியநூற் பெருவண்ணம்
    இடைவண்ணம் வனப்பென்னும்
வண்ணஇசை வகையெல்லாம்
    மாதுரிய நாதத்தில்
நண்ணியபா ணியலும்
   தூக்குநடை முதற்கதியில்
பண்ணமைய எழுமோசை
   எம்மருங்கும் பரப்பினார்.


The beauteous variations of music, such as
Peruvannam, idaivannam and vanappu which are
Esteemed great by works on music, he breathed
Through his flute in unison with the sweet sound
Of time and tune; in various movements rose the melody
And he caused the sound of music to spread everywhere.

Arunachala Siva.

12274
General topics / Re: Tevaram - Some select verses.
« on: March 14, 2016, 07:50:08 AM »
Verse 26:


மந்தரத்தும் மத்திமத்தும்
   தாரத்தும் வரன்முறையால்
தந்திரிகள் மெலிவித்தும்
    சமங்கொண்டும் வலிவித்தும்
அந்தரத்து விரல்தொழில்கள்
    அளவுபெற அசைத்தியக்கிச்
சுந்தரச்செங் கனிவாயும்
   துளைவாயும் தொடக்குண்ண.



He covered the triple holes whence issued the pitches
Of mantaram, matthimam and taram,
Slightly, semi-lightly and tightly, and played
On the other holes with a fitting movement of fingers;
His ruddy lips of fruitage and the magna cavum
Merged in a marriage of melody.   

Arunachala Siva.

12275
General topics / Re: Tevaram - Some select verses.
« on: March 14, 2016, 07:47:40 AM »
Verse 25:

ஆயஇசைப் புகல்நான்கின்
   அமைந்தபுகல் வகையெடுத்து
மேயதுளை பற்றுவன
   விடுப்பனவாம் விரல்நிரையில்
சேயவொளி யிடையலையத்
   திருவாள னெழுத்தஞ்சுந்
தூயஇசைக் கிளைகொள்ளுந்
   துறையஞ்சின் முறைவிளைத்தார்.


Of the fourfold classification of music, he chose that
Which was fitting to the tune of kodi-p-palai he played;
His fingers played on the stops dexterously
Now covering, now uncovering the holes in due order;
His flute blazed with the crimson luster, music's own;
He played the Panchakshara of the Lord,
-- The Ruler and Bestower of all wealth and foison --,
In the flawless music quintuple.

Arunachala Siva.

12276
General topics / Re: Tevaram - Some select verses.
« on: March 14, 2016, 07:45:39 AM »
Verse 24:



மாறுமுதற் பண்ணின்பின்
   வளர்முல்லைப் பண்ணாக்கி
ஏறியதா ரமும்உழையும்
   கிழமைகொள இடுந்தானம்
ஆறுலவுஞ் சடைமுடியார்
   அஞ்செழுத்தி னிசைபெருகக்
கூறியபட் டடைக்குரலாங்
   கொடிப்பாலை யினில்நிறுத்தி.


After kurinchi-p-pann of varying notations, he played
The mullai-p-pann in a crescendo; then he played
The tunes of Taram and Uzhai of Palai-Yazh
Through which he melodiously hailed the Panchakshara
Of the Lord in whose matted hair the Ganga flows,
And then moved onto kodi-p-palai whose tune is ili.

Arunachala Siva.

12277
General topics / Re: Tevaram - Some select verses.
« on: March 14, 2016, 07:43:31 AM »
Verse 23:


முத்திரையே முதலனைத்தும்
   முறைத்தானஞ் சோதித்து
வைத்ததுளை ஆராய்ச்சி
   வக்கரனை வழிபோக்கி
ஒத்தநிலை யுணர்ந்ததற்பின்
   ஒன்றுமுதல் படிமுறையால்
அத்தகைமை ஆரோசை
   அமரோசை களின்அமைத்தார்.


He examined the centeres of music, beginning with
The Mudra; his fingers played on the seven holes
Carved into the flute in accordance with works
On music, gradually; he found it properly tuned;
He played duly from shadja to nishada
In arohana and avarohana.   

Arunachala Siva.

12278
General topics / Re: Tevaram - Some select verses.
« on: March 14, 2016, 07:41:00 AM »
Verse  22:


ஏழுவிரல் இடையிட்ட
   இன்னிசைவங் கியமெடுத்துத்
தாழுமலர் வரிவண்டு
   தாதுபிடிப் பனபோலச்
சூழுமுரன் றெழநின்று
   தூயபெருந் தனித்துளையில்
வாழியநந் தோன்றலார்
   மணியதரம் வைத்தூத.

He took the musical vangkiyam in which the inter-space
Between the Mudra and the first of the eight holes
Measures seven fingers? breadth;
Like bees that buzz over flowers to gather pollen,
His flute hummed, rose accelerando and stood
Still or caesural; to the pure magna cavum the great one,
-- May he flourish for ever --, applied his beauteous lips.   

Arunachala Siva.

12279


The sole purpose of the manifestation of eternal guru in a transitory form, is to teach us
by words and example, thereby enabling us to understand the nature of Reality and the
means by which we can attain it or merge with it.  Since the teachings of the "human guru"
remain and are available to us even after he has cast off his human guru, if we have to
understood his teachings correctly, there is absolutely no need for us to look for any other
human manifestation of the guru.

Bhagavan, even when He was living in His human forms, taught us that He is not the human
form that we mistake Him to be, and that the real Guru is within us.  The sole aim of all that
He taught us was to turn our attention within, away from all forms, both human and otherwise.

Therefore the answer to the question, "Do we really need a human guru?" depends upon the
sense in which we understand this term "human guru".  If we understand it to mean the one
eternal guru manifested in a human form, whether that human form is living at present or lived
sometime in the past, then it is correct to say that we do need such a 'human guru' to teach us
that the peace, happiness, absolute reality and true knowledge that we all seek are our own
essential self, and that we can attain them only by turning our attention inwards to scrutinize
our own true being and thereby to know what we really are.

However, if we understand the term "human guru" to mean specifically a 'guru' who is currently
living in a human form, then it is not correct to say that we need such a 'human guru' -
or living guru - as some other people describe such a person.

As Sri Sadhu Om used to say:  If we want to depend upon such a living guru, we will end up
being disappointed, because that living guru will one day become a dead guru!

(Source:  Michael James, MP - April - June 2007)

Arunachala Siva.

12280


In Tiruvannamalai, after Bhagavan Ramana's Maha Nirvana, many people thought there
was nothing else to do with the absence of Ramana in body, so they packed off.  Soon,
in one or two years, their minds starting playing all sorts of mischief and they found
themselves like a ball falling down the stair case!  Quick fall from all the sadhana done earlier
in a year's time.  They all soon came back, back to His lap, His Sannidhi, His Presence, which
is glowing more effulgently than even before.  They got their peace of minds and continued their
sadhana.  Only Osborne, Lucy Osborne, Chadwick, Viswanathaswami, Kunju Swami and
Annamalai Swami had stood to their grounds and they had gained the uninterrupted flow
of Bhagavan Ramana's grace.

Arunachala Siva.

12281
(The above article appeared in Mountain Path - Jan. Mar. 2016 issue.)

*

A detailed commentary by Muhavai Kanna Muruganar.

*

Homage to the Supreme Self, Sri Sadguru Ramana:

It is said that, to reveal the meaning of the Tiruvachakam, the noble Sri Manikkavachagar simply pointed
to the Divine Hall of Chidambaram, before himself merging as one with it and disappearing.
(What did he mean by pointing out at the Divine Hall?  He indicated that the meaning of Tiruvachakam is only He.  'Itharkku poruL ivanE...')

This is something that should give us much food for thought.  If one were to ask Bhagavan Sri Ramana, who
gave us in grace Akshara Manamalai, what its meaning was, there is no doubt that He would have remained
silent, pointing to Arunachala, and revealing that its meaning was Arunachala Itself.

When we consider the story of Bhagavan Sri Ramana's life, it is seen to be a tale of divine grace, in which
'the flashing forth of Arunachala'  - Arunachala Sphurna appeared in Him as His very nature  'from the innocence of youth', entirely swallowed up His body, possessions, His very soul and caused  Him to exist
as one with its very own Self.

That there was in Him at first some trace of dualistic awareness is demonstrated in His words, 'I have left
in search of my Father according to His command.   (From the Note left by Venkataraman at His house in Madurai.).  However, as soon as He laid eyes on Arunachala, He attained the transcendental state in which
He remained as Self alone, as exemplified in the words, 'When I sought in my mind who the seer was,
I perceived Him standing there with no trace of the seer,'(Arunachala Ashtakam, Verse 2,1.1.) and remained absorbed for a long period of time in His natural state, kevala nirvikapa samadhi, as the very form of Arunachala (unalloyed, pure Being), 'which allows nothing to manifest, other than Its own nature as the Self.'
(Tayumanavar, hymn 14, Akara Puvanam - Chidambara Rahasyam.).

contd.,

Arunachala Siva.                           
 

12282
General topics / Tat Tvam Asi - Paui Loke.
« on: March 13, 2016, 11:38:24 AM »
(This is from Mountain Path, Jan. Mar.2008 issue)

*

This is only an extract from the book of the same name.  The book is available in Asramam book shop and is
priced at Rs. 100.00.)

*


Self Luminosity of Consciousness:

We shall approach this final topic in our chapter on the transcendental Self and human experience by
first identifying all the plausible means of knowing the Self.  Thereafter, each of the possibilities will be
critically examined with a view to arrive at the correct answer to the question of how the Self can be known.
The following are the three possibilities that one can think of: 

1. Self is known by an external object;

2. the Self  is known by another Self.  and

3. the Self knows itself.

The first possibility is in admissible.  To say that the Self can be known by an external object is to say that
it can be known by not-Self, for whatever is external to the Self is other than he Self.  i.e.the non Self.
The non Self, as we have shown, refers to all the objects of the world including the mind, the senses and the
body , which are material and insentient.  An object, which is material (jada vastu), is not capable of knowing '
anything.  Therefore, the answer that the Self can be known by an external object is untenable.

contd.,

Arunachala Siva.           

12283
General topics / Re: Mind and Consciousness - David Frawley:
« on: March 13, 2016, 11:24:14 AM »
From Mind to Consciousness:

We must learn to move beyond the mind to pure Consciousness, which is to return to our true nature,
our inner Being.  It is to rest in the silence and peace within that no thought, opinion, belief or conclusion
can touch.  It is to enter into the realm of Being and direct experience, where no words can go, which leaves
no outer trace, where one becomes everything and nothing.

The mind is an excellent tool and instrument for consciousness.  It has a wonderful capacity for action, expression, memory and coordination of our outer actions.  But if we try to understand consciousness through
the mind, we fall into spiritual ignorance and confusion.  We wrongly identify our true Self and Being with
our outer being.  However, if we abide in pure consciousness, then the mind has in its place to help us to
function in life.  But the mind no longer throws its tendencies and impulses upon as our real motivation.

Learn to discriminate between mind and consciousness.  Learn to witness the mind.  Dwell as the seer of the
mind and its modifications.   This is the Yoga of meditation that empties the mind of its conditioning and allows
us to rest in our true nature, to see Reality, and to go beyond death.


concluded.


Arunachala Siva.         

12284
Verse  363:

By this Samadhi, all desires and the knots of the heart, are destroyed, as well as all actions, internally
and externally.  And without any effort on the part of the individual comes the manifestation of the Self.
Simultaneously comes the destruction of the mind and desires, and the realization of the Self.

Verse 364:

Hearing of Brahman is good, but thinking is one hundred times better than  hearing. Millions of times
greater is this meditation.  And when one becomes free from doubt in that meditation that is endlessly
greater.

Verse 365:

Only by that meditation which is free from all doubt, (nirvikapa samadhi), one realizes the Self. Otherwise,
other thoughts will come in the unstable mind which will get mixed up with them.

Verse 366:


Therefore, attain Samadhi by controlling all the senses, remain  always in peace.  And by attaining Samadhi,
destroy the darkness that arises from ignorance by the practice of seeing oneness always and everywhere.

contd.,

Arunachala Siva.
 

         

12285
THE TRUTH ABOUT BONDAGE:

59.  The so called Jiva, who is nothing more than the knot (the nexus) between Pure Consciousness and the
insentient body, and who arises in the body as 'I', is himself bondage and the bound one, both in one.

60.  These mad actors that wallow in the misery of relative existence, are merely hallucinations that are
variously projected by imaginations in the sky of Pure Consciousness, namely the Real Self.

61.  Man becomes an insignificant Jiva and suffers endless misery, because of his fall  from his original
fearless nature, like hair fallen from its place on the head.

62. This ego is to be regarded as a ghost appointed by the Overself (God) to keep the body intact so
long as the current karma is not spent by the fruits being experienced.

63.  Forgetting one's real nature, and getting exiled from the world, of the Real Self, the world bound
one becomes a prisoner in the body and is swallowed up by the serpent Moha.  (Moha here means the
delusion that happiness is to be had from sense objects.

64. Strange indeed is this:  This Maya, namely the mind, is not real; but those that are bitten by this
unreal serpent are losing their lives.

65.  Those who cherish the belief that the body -- which surely converts sweets, smelling food into
ordure (after eating) -- is the Self, are lower than the pig.

66.  The Jiva (individual soul) who is called 'I', does not really exist; if he exists at all, then he is just
the Supreme Reality, just as the seeming snake is just the rope,in which it appears.

67.  That very mind, which by subjection to desires, becomes finite as the Jiva suffers endlessly, is
itself the Supreme and Infinite Being when it becomes desire-less and and immovable.  (Jiva is the ego
mind).

contd.,

Arunachala Siva.
 

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