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Messages - Subramanian.R

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(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.).


Arunachala Siva.                           

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.


Arunachala Siva.           

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.


Arunachala Siva.         

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

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.


Arunachala Siva.



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


Arunachala Siva.

22.  vigrahendriya praanadhi tamah
        naaham eka sat tajjadam hyasat.

This true  'I', the One Reality, is not the body, or the senses, or mind, or breath, or ignorance.
These are all inert and insentient.

To discover this truth is the real purpose of human life.  Pleasure, happiness, and satisfaction are
certainly to be found in the world of sensual experience, but they are, sadly, only temporary conditions,
bound by time and place, -- inevitably followed by frustration and pain.

In the Manusamhita, the student is advised, 'Desire is never extinguished by the enjoyment of
desired objects.  It only grows stranger like a fire fed with clarified butter.  If one man should
obtain all those sensual enjoyments and another should renounce them all, that renunciation of all
pleasures is far better than the attainment of them.  (Laws of Manu, II.  Buhler)

This verse of Upadesa Saram explains who this is so.  The senses and body are not one's true 'I' or
the Self.  Any attempt to use them for enjoyment is bound to end in futility.  However, until Liberation,
we feel compelled to repeat each attempt again and again.

One must stress in this verse the sense:  'in themselves'.  'When asked why Upadesa Saram speaks of the
body etc. as Jada or insentient, the Maharshi replied, '(They are insentient) in as much as you say they are
apart from the Self.  But when the Self is  found, this body etc., are also found to be in the Self. Afterwards
no one will ask the question and no one will say they are insentient.'  (Venkataramiah Talks p. 269).                       

This verse concerns specifically the five sheaths, which envelop the individual and prevent him from
realizing his true nature. Tamas, darkness or ignorance refers to the Anandamaya kosa, or blissful
sheath, which covers one during deep sleep.


Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: March 13, 2016, 09:19:36 AM »
Verse  21:

அன்பூறி மிசைப்பொங்கும்
   அமுதஇசைக் குழலொலியால்
வன்பூதப் படையாளி
    எழுத்தைந்தும் வழுத்தித்தாம்
முன்பூதி வருமளவின்
   முறைமையே யெவ்வுயிரும்
என்பூடு கரைந்துருக்கும்
   இன்னிசைவேய்ங் கருவிகளில்.

It has its being in love; anon it spirals, and nectarean
Gushes forth; such is the music of the melodic flute;
With this he hailed the Panchakshara of the Lord
Of the Bhoota-hosts; even as is his wont he played
The flute, the one that could melt the very bones
Of every being that breathes.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: March 13, 2016, 09:16:43 AM »
Verse  20:

சென்றணைந்த ஆனாயர்
   செய்தவிரைத் தாமமென
மன்றல்மலர்த் துணர்தூக்கி
    மருங்குதாழ் சடையார்போல்
நின்றநறும் கொன்றையினை
    நேர்நோக்கி நின்றுருகி
ஒன்றியசிந் தையிலன்பை
   உடையவர்பால் மடைதிறந்தார்.

Anayar who came thither cast his eyes straight
On the Konrai tree whose clustered flowers looked like
Fragrant garlands woven of hand; the sweet bunches
Of blooms swayed in the wind; it was like the Lord
With His flowing matted hair; his mind melted;
With his mind merged with the Lord, he unbarred
The flood gates of his love.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: March 13, 2016, 09:14:23 AM »
Verse  19:

எம்மருங்கும் நிரைபரப்ப
   எடுத்தகோல் உடைப்பொதுவர்
தம்மருங்கு தொழுதணையத்
   தண்புறவில் வருந்தலைவர்
அம்மருங்கு தாழ்ந்தசினை
   அலர்மருங்கு மதுவுண்டு
செம்மருந்தண் சுரும்புசுழல்
   செழுங்கொன்றை மருங்கணைந்தார்.

o the hailing of neatherds who held their crooks
And drove afield the cows on all sides, came Anayar,
The chief of cowherds, to the cool pasture land;
The bees that had in joy sipped nectar from the flowers
Of the low branches thither, wheeled their flights
Round and round the rich Konrai tree; he came near unto it.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: March 13, 2016, 09:12:20 AM »
Verse  18:

சேவடியில் தொடுதோலும்
    செங்கையினில் வெண்கோலும்
மேவுமிசை வேய்ங்குழலும்
   மிகவிளங்க வினைசெய்யும்
காவல்புரி வல்லாயர்
    கன்றுடைஆன் நிரைசூழப்
பூவலர்தார்க் கோவலனார்
   நிரைகாக்கப் புறம்போந்தார்.

He wore slippers of leather on his rubicund feet;
Of melodic harmony; he was encircled by
Strong cow-herds -- watchers of the folds --,
And herds of cows and calves; thus Anayar,
The protector of kine, fared forth, wearing wreaths
Whence burgeoned blooms woven into them.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: March 13, 2016, 09:10:19 AM »
Verse  17:

நிறைந்தநீ றணிமார்பின்
   நிரைமுல்லை முகைசுருக்கிச்
செறிந்தபுனை வடந்தாழத்
    திரள்தோளின் புடையலங்கல்
அறைந்தசுரும் பிசையரும்ப
   அரையுடுத்த மரவுரியின்
புறந்தழையின் மலிதானைப்
    பூம்பட்டுப் பொலிந்தசைய.

On his chest fully smeared with the holy ash
A garland thick with the flowers of Mullai, dangled;
From the blooms of garlands worn on his shoulders strong
Bees buzzed causing the buds to burgeon sweet.
He wore on his waist a garment of the bark of trees
Over which an upper garment, silk-soft,
And woven of leaves, fluttered.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: March 13, 2016, 09:08:07 AM »
Verse  16:

வெண்கோடல் இலைச்சுருளிற்
   பைந்தோட்டு விரைத்தோன்றித்
தண்கோல மலர்புனைந்த
    வடிகாதின் ஒளிதயங்கத்
திண்கோல நெற்றியின்மேல்
   திருநீற்றின் ஒளிகண்டோர்
கண்கோடல் நிறைந்தாராக்
   கவின்விளங்க மிசையணிந்து.

He rolled the white Kantal into which the petals
Of green-leaved and fragrant red Kantal were inserted,
And these he wore on his dangling ear-lobes dazzling;
On his beauteous and firm-set forehead he wore
The holy ashes whose luster enchanted the beholders;
His body too was with them richly besmeared.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: March 13, 2016, 09:05:48 AM »
Verse  15:

வாசமலர்ப் பிணைபொங்க
    மயிர்நுழுதி மருங்குயர்ந்த
தேசுடைய சிகழிகையில்
   செறிகண்ணித் தொடைசெருகிப்
பாசிலைமென் கொடியின்வடம்
   பயிலநறு விலிபுனைந்து
காசுடைநாண் அதற்கயலே
   கருஞ்சுருளின் புறங்கட்டி.

One day, he decked himself (as usual) with
A wreath of fragrant flowers; his shiny hair
Was brushed neatly and gathered on his right crest
And was tied into a knot; on this he wore a chaplet;
A cord of soft-leaved and green creeper decked with
Naruvili flowers ran binding it; a cord
Digit with coins of gold was fastened on his tuft of hair.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: March 13, 2016, 09:03:22 AM »
Verse  14:

எடுத்தகுழற் கருவியினில்
   எம்பிரான் எழுத்தைந்தும்
தொடுத்தமுறை யேழிசையின்
    சுருதிபெற வாசித்துத்
தடுத்தசரா சரங்களெலாம்
   தங்கவருந் தங்கருணை
அடுத்தஇசை யமுதளித்துச்
    செல்கின்றார் அங்கொருநாள்.

In the flute thus wrought, he played the Panchakshara
Of the Lord in tuneful melody married to
The harmony of the seven notes of music;
Entia animate and inanimate were ineluctably
Riveted to his nectarean flow of music,
Meltingly merciful and all-absorbing;
Thus, even thus, he flourished.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: March 13, 2016, 09:01:08 AM »
Verse  13:

முந்தைமறை நூன்மரபின்
   மொழிந்தமுறை யெழுந்தவேய்
அந்தமுதல் நாலிரண்டில்
    அரிந்துநரம் புறுதானம்
வந்ததுளை நிரையாக்கி
   வாயுமுதல் வழங்குதுளை
அந்தமில்சீ ரிடையீட்டின்
   அங்குலியெண் களின்அமைத்து.

Removing two parts on top and four at bottom
A stem of bamboo had to be prepared; it should be
From out of a live bamboo that hath all the marks
Pronounced in the scriptures of Music;
The hole for blowing wind must first be made;
Then the holes for the seven notes will have to be carved
With an inter-space of one inch between two holes.   

Arunachala Siva.

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