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Messages - Subramanian.R

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12451
Dear Sadhak,

I mentioned Annamalai Swami because he lived in Tiruvannamalai.


Arunachala Siva.

12452
23.  sattva bhaasika chit kvavetaraa
       sattvaa hi chit cittayaa hyaham.


There is only one Being that can know Reality.  That only one Being is itself Reality and is itself
Consciousness.

This simple revelation sums up the whole of the Jnani's experience and the whole metaphysics of advaita.
The reference of the eye 'seeing' itself. The Self (Reality) cannot see itself for there are not two Selves,
permitting one to see the other.  The Self can only be itself. if 'sees' itself only as a reflection in the cosmos,
just as the eye requires a mirror to see its own form.

Sri Maharshi comments on this and the previous verse to where sentience, or conscious, lies. 'In  the former
(Verse 22), the body, senses, breath, mind and nescience are described as asat (unreal) and jadam (insentient), while the 'I' is eka sat (the only Reality).  Then the question remains: Is the 'I' chit (sentient)
or jadam (insentient)?  To this, the reply is given in Verse 23. Sat (Reality) is chit (sentient). (Subbaramayya
-- Reminiscences.)

Speaking to a young girl, five year old indira, who had picked out some Sanskrit letters of Upadesa Saram,
(Verse  22 and 23), the Maharshi explained what they meant, 'I am not the body Who am I? I am He.' 
(deham naham koham soham).  The Maharshi  asked her to make them as her mantra, saying it was the
essence of wisdom.  Indira continued to recite these words for the rest of her brief life.  (Subbaramaya --
Reminiscences.)

contd.,

Arunachala Siva.

                                   

12453
68.  Since birth and death have come by the idea 'I am the body',  the immortality which is natural to the
Self is realized as soon as this delusion ceases.

69.  Just as the tenth man - in the story of the tenth man -- counted others leaving out himself, the first,
so, man leaves out his own Self and thinks of sense objects.

70.  Neglecting to inquire 'How am I now', men vainly ask 'What was I before', and 'what shall I be hereafter?'

71.  This Jiva who has sprung from the Infinite Being, like a bird springing up from its nest and wandering in
the sky necessarily returns to its nest, will surely return and) merge into its Source, namely the Infinite, even
in spite of hindrance.

72.  The inner meaning of the Biblical narrative, that Jesus rose after being crucified and went to heaven,
has been shown by the Guru as follows:

73.  The body is the cross; the sense of its selfhood is named Jesus; his attainment of the State of the Real
Self by the extinction of that sense is the Resurrection. 

74. All those men that have won this State are alike Sons of God, since they have overcome Maya; they are
worthy of being adored. 

75.  If this so called Jiva, arising as I am out of the darkness of ignorance, like the pretended companion
of the bridegroom of the story,  be forced to flee by the Quest of the Real Self, then the truth of the Real
Self will shine of itself. 

76.  One should not be afraid that in the Egoless State, the Self will be lost.  Whoever became himself lost
in sleep, where there is no ego?

77.  Only by becoming aware of the truth of the Self -- by the forgetting of which this great and endless
suffering of relative existence has been incurred -- does one get rid of that suffering, not by any other means.

78.  He that abides in peace, and without desires, as the limitless Reality - Consciousness - Bliss, through
the thoughts, is established in the Supreme Silence.

contd.,

Arunachala Siva.     

12454
Verse  367:

This is the first door to  Yoga: the control of speech (not talking too much), then control of the mind.
Practice non receiving in the mind.  Then give up all expectation, then all desire, and always be alone.

Verse 368:

To stay alone is the cause of controlling the senses, and the mind.  By controlling the senses, you control
thought, and the mind becomes peaceful.  By doing this, the ego vanishes. And by the destruction of this
ego, changeless blissfulness is felt by the Yogi, which belongs to Brahman alone.  Therefore, this --
controlling of the mind constantly should be the first duty of the practitioners of concentration.   

Verse  369:

First, join word with the mind.  Everything seen is the word -- names), then mind with the intellect,
intellect with the ego, ego with the witness, and that witness with the Brahman who is the Soul of all.
And by joining that way, enjoy the eternal bliss.

Verse 370:

The Yogi, when he joins himself with the body, prana, senses, mind and intellect, and all other upadhis
he becomes one with them.

Verse 371:

And by removing that contact, he enjoys the Blissfulness Eternal which comes from giving up things.

contd.,

Arunachala Siva. 
         

12455
Later, He gained the realization that, although grace and the world are not different, the Self manifests in
two different ways, and thus was able to attain the state of Sahaja Nirvikalpa Samadhi, the experience of
consciousness free of divisions, in which, even on the worldly level,  He still perceived everything, without
distortion, through the eye of grace.  It was at this juncture that this first work, appeared as the expression
of that experience.

Already His awareness, His energy, His mind, His voice, everything has been swallowed up by Arunachala
on His arrival there, even as 'the day consumes that darkness of night', and the name 'Arunachala' 'Arunachala!' flashed forth from Arunachala's Gracious Presence which shines as pure being.  What meaning then could there be to those 'flashing forth' other than that Arunachala Itself, the fullness of the Real?

contd.,

Arunachala Siva.           

12456
General topics / Re: Tevaram - Some select verses.
« on: March 14, 2016, 07:59:31 AM »
Verse  31:



பணிபுவனங் களிலுள்ளார்
    பயில்பிலங்கள் வழியணைந்தார்
மணிவரைவாழ் அரமகளிர்
    மருங்குமயங் கினர்மலிந்தார்
தணிவிலொளி விஞ்சையர்கள்
   சாரணர்கின் னரர்அமரர்
அணிவிசும்பில் அயர்வெய்தி
   விமானங்கள் மிசையணைந்தார்.



he denizens of the Polis of Ophidia issued out of
Their familiar apertures to this place;
The divine nymphs that dwelt on the beauteous hills,
By music enchanted, thither came in throngs;
Fadeless Vidhyatara, Charanas, Kinnaras
And gods on high, left their abodes and thither came
Drawn by music, borne by their mounts.

Arunachala Siva.

12457
General topics / Re: Tevaram - Some select verses.
« on: March 14, 2016, 07:57:45 AM »
Verse  30:


ஆடுமயில் இனங்களும்அங்
   கசைவயர்ந்து மருங்கணுக
ஊடுசெவி யிசைநிறைந்த
   உள்ளமொடு புள்ளினமும்
மாடுபடிந் துணர்வொழிய
   மருங்குதொழில் புரிந்தொழுகும்
கூடியவன் கோவலரும்
   குறைவினையின் துறைநின்றார்.



Dancing peacocks ceased their dance and came
Near unto him; they stood still, enthralled;
As the wafting melody streamed through the ears
And filled their bosoms, the feathered race
Flew to him and stood lost in rapturous music;
The strong neatherds who were working nearby
Abandoned their chores and stood in mute wonder.   

Arunachala Siva.

12458
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.


12459
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.

12460
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.

12461
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.

12462
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.

12463
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.

12464
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.

12465
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.

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