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Topics - Subramanian.R

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61
My wife Anu, dropped me off at Dulles International Airport. Washington D.C.  Four weeks earlier we
been sitting in our Puja Room in our house in Vienna, Virginia discussing the plans for our India trip in
July 2010, in connection with the Upanayanam of my brother's son as well as the Sathabhishekam celebrations
of my father.     

I mentioned that it would be unlikely that I would be able to visit Arunachala until 2011. As a self employed
physician I could never afford to take more than ten days off from work at a single time.  Each trip to India
represented an enormous expense since I had to continue paying the practice expenses and payroll while
effectively earning no money and at the same time incurring additional expenses while in India.  Thus I have
to earn and save money for each trip. I had already made a trip to Pune in May 2009, I had resigned myself
to mental contemplation of the only place that I truly call my home.

As I spoke these words my gaze moved to the picture of Bhagavan Ramana Maharshi.   The gentle countenace
smiled back at me as if relishing a secret joke.

contd.,


Arunachala Siva.         
   

62
Quarreling with the Lord - Neera Kashyap:

*

The rubber tree glimmers in fragrant rain,
dust sliding back to earth in pouring notes.
Grim greyness leaves to green limp veins, ribs, blades;
wet breathing pores, refreshed with clemency.

Arrive so I forget when you depart.
Arrive so I forget when you hit out
with your unkind departures, exits free.
Arrive so I forgive, forget, abide.

This dance is not just mine but yours, my foe.
This dance is not just ours but Time's to move,
unspooling clouds of film to fill the hours
so Time dissolves, instilling hearts with peace.

To crowd today with thoughts of your goodbyes.
To crowd today with thoughts of endless Time
is greyness; the dance of rain unheeding
the stealing back of grey, of grime, of thirst.

The spool unfolds the hues of dusty breath.
The spool unfolds the hues of endless thought.
For brown a scarred hill, raging red for prey;
the clean of green departs, the screen remains.

Then why do I romance with you, my foe?
Then why do I romance with you in dreams?
Enfolding sleep where thoughts no longer flow.
Then stilling colours all, the Screen remains.

***

Arunachala Siva.                 

63
(The following essay is a Book Extract from Yoga and the Sacred Fire: Self Realization and Planetary
Transformation, published by Lotus Press, Twin Lakes, U.S.A.)

***

Imagines for a moment - as in the Isaac Asimov movie and science fiction novel, Fantastic Yoga -
that you are reduced in size to a miniscule level, placed inside a human body in a microscopic
vessel and begin to travel through it.  You would see blood and fluid, perhaps noting larger tissues
and organs.  You might consider that a blood vessel was simply a river or that the cells in the body
were creatures in their own right, with tissues and organs as lands and mountains.  Confronted by
the diversity of forms inside the organism, you would not perceive the overall organism.  You would
not even imagine that these apparently different entities were part of a single person with its own
consciousness who could travel at will, carrying them along as part of his own greater individuality.

We are in the same position as individuals in the conscious universe.  We do not perceive the greater
cosmic being but only the smaller objects or entities within it, the forms and creatures of our external
environment.  As creatures ourselves, we look at the universe from the inside like mere cells in a greater
organism.  We miss the overall being, the Divinity that exists at a vaster level than all we perceive.
We exaggerate our own independence and importance, thinking that we are real in our own rights
rather than just small parts of a totality that extends far beyond us.

However, those who live in harmony with nature, from animals to tribal peoples, so those who practice
deep meditation, are aware that they are part of a greater cosmic organism, that they are cells in the
body of God.  In this regard they have much to teach us about the real structure of the universe,
in which everything is part of a greater whole that is alive and aware.

contd.,

Arunachala Siva       

64
My first darshan of Sri Bhagavan was in May 1942, when I was twenty six years old.  Though I had been
to Chidambaram several times as a student pursuing my Bachelor of Science, I had not the opportunity
to see Bhagavan in spite of my desire after I knew of the Sage in 1935.

It was only after my marriage with Rukmani, daughter of Gridhalur Satya Narayana Rao, the brother of
Sambasiva Rao from Nellore, who were great devotees of Bhagavan, that my association with Him began.
It was also I feel, by the blessings of Bhagavan that our alliance was finalized as we had no horoscope  for
me and Rukmani's family were also strong believers in astrology.

The quite arresting very first darshan of Bhagavan clearly distinguished Him from all other saints and
sadhus I had seen before.  He seemed to live apart from the physical form and was quite detached from it.
His look had a remarkable spiritual charm that absorbed the attention of all with magnetic force.  When
He spoke, the words seemed to come out of an abyss. One could see immaculate purity and non attachment.
His movements were very refined, lofty and sacred.  In His vicinity one's mental distractions were over powered by a pervasive austere and potent calmness.

The unique bliss of His was directly experienced by all, that is, there was a blissful  atmosphere around
Bhagavan.  In the ecstasy of Grace one loses one's separate individuality and there remains  something
holy and all pervading which devoured one's personality!  This indeed is the Spirit of Arunachala which
swallows up the whole Universe by its gracious effulgence.

contd.,

Arunachala Siva.       
           
 

65
Today is the Maha Puja (Liberation Day) of Mother Azhagammal.  She attained Liberation on this day
at Skandasramam.  While she was in her last hours, Bhagavan placed His hands on the head and on the
chest and caused her various vasanas to become extinguished.  Then He made her incoming breath
to merge in the Heart and thus she attained Liberation. ( Krishna Paksha -Navami)

There will be special abhishekam, alankaram and arti for the Matrubhuteswarar Lingam and also to
the deity in the same premises.

This will be followed by good lunch with sweets.


Arunachala Siva. 

66
(This article by Dennis Waite is a book excerpt.  This appears in April -June 2016 of Mountain Path.)

Theories of Creation:

A-U-M, Awakening to Reality, is a study of the Mandukya Upanishad and the  215 verse commentary
(Karikas) by Gaudapda, the Paramaguru of Adi Sankara.  Dennis Waite has become one of the leading lights
in the West with his clear and judicious approach to Advaita.  He has published a number of authoritative
books on Advaita and this latest book  now being excerpted in the magazine, is best available for seekers
who are looking for a reliable overview of traditional Advaita.

***

This is the topic most often associated with Gaudapada's work, with elements of the discussion occurring in
all four chapters, despite the fact that it does not occur explicitly in the Upanishad itself.   He introduces the
subject in Karika 1.6. although Karika 1.6-9 are ostensibly commentary on the sixth mantra of the Upanishad,
which talks about the macrocosmic aspect of the deep sleep state - Ishvara.  He addresses only the second
part of this mantra, which says 'This is the source of everything; assuredly the place of the arising and dissolution of all beings.'

contd.,

Arunachala Siva.                       

67
INTRODUCTION:

I wanted to write each verse of Tiruvachakam in Tamizh and then give the meanings in English.
Earlier when I covered Tiruvachakam and Tirukkoviayar (Scripture 8 of Saiva Canons, I did not
cover all the verses. 

Now with Bhagavan's approval, I propose to cover each verse with meanings in English.

I am reserving the first four long poems for later period.

Now I am starting with Tiruch Chadgakam.  This contains 100 verses. This was written by the poet saint
Manikkavchagar in Tirup Perundruai.

The hundred verses are divided into 10 parts of 10 verses each.  The first part is named Bhakti Vairagya
Vichitiram, i.e. the strange aspects of Bhakti and Vairagya.  The first ten verses are also called
Mey Unarthal, i.e understanding the Truth.

MEY UNARTHAL: (Realizing the Truth)

Verse 1: (1)

மெய்தான் அரும்பி விதிர்விதிர்த் துன்விரை
    யார்கழற்கென்
கைதான் தலைவைத்துக் கண்ணீர் ததும்பி
    வெதும்பியுள்ளம்
பொய்தான் தவிர்ந்துன்னைப் போற்றி சயசய
    போற்றியென்னும்
கைதான் நெகிழ விடேன்உடை யாய்என்னைக்
    கண்டுகொள்ளே.

When I approach Your fragrant feet, my body shudders. The body has horripilation. The body gets shivers.
I am keeping my two hands on my head and I pray to You.  The tears gushes out from my eyes.  There is
a strange heat in my body and mind.   I have  kept that Ullam (mind) as Your temple and so all worldly
matters leave it flying.  I am using my tongue only to praise You.  I say that your two feet should have more
and more glory.  O Esa (God), the very fact that I seek Your feet, is itself a good path, Sanmarga. I shall
never go astray from that good path. I am Your property. And You are the Owner.  You are Sarvajna -
all knowing. You know everything.  Hence You only know how much I have reformed to reach You.
My good conduct  will be to act as Your Will.

contd.,

Arunachala Siva.             

 

 

68
In 1975, at the age of 27,  I experienced a spiritual rebirth during a long hitchhike through the U.S. and
Canada.  The first phase was seeing a brighter side of life and people as basically good and benevolent
rather than, as i had thought prior to the journey, evil and selfish.  This attitude had been partly the result
of reading the newspapers too much and listening to daily news -broadcasts about disasters and the
deceitful behavior of people. I had become a cynical pessimist.

My renewed interest in spirituality came through Eastern influences that proved a refreshing relief from
the hell-fire and damnation that was the message received from the religion of my childhood.  I began
reading many books from various sources including the Sankhya philosophy of Hinduism and popular
Western works on Eastern philosophy and religion.  Alan Watts' beautiful works on the playfulness of God
especially inspired me. I learned of Autobiography of a Yogi by Paramahansa Yogananda but was never
able to find it in the time in the Western bookstores I searched, though it must have been there.  At a later
date the book did come into my life and exerted a powerful influence.

contd.,

Arunachala Siva.           

69
Tattuvaraya was a Tamizh saint and poet whom scholars believe flourished in the late 15th century.
He was a prolific author who wrote thousands of verses on a wide variety of spiritual topics.

Bhagavan noted in Talks with Sri Ramana Maharshi, (648), that he was 'the first to pour forth Advaita
philosophy in Tamizh'.  Prior to his arrival on the Tamizh literary scene, Advaita texts in Tamizh seem
to have been translations of, or expositions on, texts composed in Sanskrit.

One of Tattuvaraya's compositions was mentioned several times by Bhagavan.  This is how  He narrated
the story in Day by Day with Bhagavan, 21st November 1945:

Tatttuvaraya composed a Bharani ( a kind of poetical composition in Tamizh that features military heroes
who win a great battles) in honor of his Guru Sorupananda and convened an assembly of learned pandits
to hear the work and assess its value.  The pandits raised the objection that a Bharani was only composed
in honor of great heroes capable of killing a thousand elephants, and that it was not in order to compose
such work in honor of an ascetic. Thereupon the author said, "Let us all go to my Guru and we shall have
this matter settled there."  They went to the Guru and, after all had taken their seats, the author told his
Guru the purpose of their coming there.  The Guru sat silent and all others also remained in Mouna.  The
whole day passed, night came, and some more days and nights, and yet all sat there silently, no thought
at all occurring to any of them and nobody thinking or asking why they had come there.  After three or four
days like this, the Guru moved his mind a bit and thereupon the assembly regained their thought activity.
Then they declared, 'Conquering a thousand elephants is nothing beside this Guru's power to conquer
the rutting elephants of all of our egos put together. So certainly he deserves the Bharani in his honor.!"                           

contd.,

Arunachala Siva.

 

70
Mastan, one of Bhagavan's early devotees, was born in 1878 in Desur, a small village about forty miles
from Tiruvannamalai.  He came from a Muslim weaving family but was drawn to Bhagavan by Akhilandamma,
a widow of the village who made regular trips to Tiruvannamalai to see Bhagavan and cook for Him.

When he was young he would spontaneously fall into a Samadhi like state while he was working on the
family loom.  His hands and feet, which were plying the machinery of his trade, would stop and he would
become absolutely still.  His parents, Hussain and Salubi, thought that he was falling asleep on the job.
Whenever they saw him in this condition, they would hit him, bring him back to his waking state, and tell
him to get on with his work.  These episodes seem to have been a recurring feature of his childhood.

Not much more is known about Mastan's life until the day he accompanied Akhilandamma on his first
visit to Tiruvannamalai in 1914.  This is how Mastan described the meeting when he spoke to Kunju
Swami:

When I came to Bhagavan, He was seated like a rock...His unwavering gaze was filled with grace,
compassion and steady wisdom.  I stood by His side. After giving me a look, He opened the gate
of my Heart and I was also established in His state.  I stood like that for eight hours, absolutely without
fatigue, but filled with total absorption and peace.  Bhagavan in those days used to open our Heart
with a simple gracious look, and it transformed us.  There was no need for any questions since He made
us, by His look, like Himself. 

contd.,

Arunachala Siva.             

71
General topics / Punar vasu VaNNam - 11.5.2016:
« on: May 11, 2016, 12:11:46 PM »
Today is the punar vasu star day of the month of Chitrai.  Punar vasu is the birth star of Sri Bhagavan.
He was born on a punar vasu day in the month of Margazhi. 

Every punar vasu day is celebrated in the Asramam,  with special abhishekams, alankaram and arti
for Sri Ramaneswara Mahalingam.  This is followed by a good lunch with sweets etc.,

Muruganar has given us a decade titled Punarvasu VaNNam in his Sri Ramana Sannidhi Murai.

Punarvasu is also the star of Sri Rama.  Yesterday, the Ardra was there.  This is supposed to be
the star of Siva, though Siva was not ever born.  He is permanent without birth and death.

To remember this auspicious day, I give below the verse from Tiruch Chazhal of Muruganar's
Sri Ramana Sannidhi Murai:


மற்றுவமை இல்லாத மாதவத்தான் வேங்கடவன்
அற்றவரை ஆதரிக்கும் மந்தநிறை காணேடி
அற்றவரை ஆதரிக்கும் மந்தணிறை ஆயிடில் என்
குற்றுயிரா என் நெஞ்சைக் கொன்றான் காண் சாழலோ. (Verse 1541)

The English translation of Prof. K. Swaminathan is as under:

Unique, unequaled, mighty Master,
Venkata, they say, sustains
The poor and helpless. So they  say.
But look, my heart he has pierced
And left me half dead, What is the game?

Arunachala Siva.
 

72
General topics / When Will My Journey Begin? - Bharat M. Mehta:
« on: May 09, 2016, 05:07:07 PM »
(From Mountain Path, October - December 2009):

*

The decision to go to Tiruvannamalai has been preceded by so many thoughts, desires, and aspirations
that it seems the journey began long ago, even before I took the first step towards it.

My first knowledge of this great Sage was through Daddy who twice had darshan of Bhagavan Ramana
Maharshi. Surprisingly, his visit was rather reluctantly undertaken the first time.  A broker, who frequented
his shop, often tried to persuade Daddy to accompany him during his regular visits to Ramanasramam.
It so happened that his sincere devotion and simplicity, in the end convinced Daddy to go.

The short time Daddy was in the presence of this divine person seemed to have an electrifying effect
on him.  The moment Bhagavan's eyes glanced in the direction of Daddy, he felt as if he was at ease,
suddenly devoid of the restless agitation that had always possessed him, now instead, he felt a thought
free concentration, the sensation that he had no doubts that needed clarification, a sense of complete
well being, devoid of any curiosity, regret, remorse or pain.   He was cruising with joy, just being in the
presence of Sri Ramana.  Bhagavan's silence seemed to communicate itself to him.  The aura of His presence
was liberating.  Just being there was transforming.

The connection was made.  Daddy made a second trip.  He was convinced that Ramana was truly Bhagavan. His spiritual search  ended here.  He had found ever lasting joy.  A desire for a spiritual journey was
ignited.  A direction was now pointed to him.  Reading His philosophy and imbibing His teachings provided
new meaning to Daddy's life.

If such was the profoundness of this wordless conversation of a few minutes. I was determined  to also
taste this nectar.  Since I could not have the luxury of a darshan.  I made an effort to read about Him,
beginning with His life story.  At this time, a friend recommended that I read Paul Brunton's,  A SEARCH
IN SECRET INDIA.

I was convinced that I had found my Guru in Ramana Maharshi.  This itself, I realized was a divine blessing.
Many others, less fortunate, spend their entire lives in search of a guru and by then, there is no time
left to actually pursue a path of spiritual practice.

contd.,

Arunachala Siva.           

73
(The above article appeared in October - December 2009 in Mountain Path.  The author is
Gayatri Devi Vasudev, a prominent astrologer from Bangalore.)

*

Introduction:

What the ancient Vedic system known as Jyotisha has come under the assault of modern academic science,
it should be stressed how rich and far reaching its contributions to the earliest scientific observations
pertaining to the planetary motion and calendar making have been.  Still today,  Jyotisha plays an
important role in modern India and is regularly used in marriage compatibility decisions.  Muhurtas
regarding civil and religious functions and other similar concerns. While its usefulness in diagnosing
individual karmic tendencies is time tested, within the discipline there is some debate as to what extent
karmic factors are operative and therefore discernible in the birth chart of a Jnani.

As the greatest sage in Indian history and as a fully Self Realized soul, it is not clear to what extent
planetary influences would impact the later life of Bhagavan Sri Ramana.  It is striking, however, that
events and conditions that augured the liberation of a young Tamizh boy in the late 19th century are
identifiable in the boy's birth chart and offer hints about the early formative conditions that gave rise to
the birth of a Sage.

Given the space limitations, the following is not an exhaustive analysis of Sri Bhagavan's Rasi chart
but rather confines itself simply to attempting to determine the probable timing of -- and the astrological
factors that contributed to -  the death experience of young Venkataraman in July 1896.  Over the years
devotees have speculated about the precise date for the event, sometimes using 17th July as a rule of thumb.
Bhagavan's own comment on the subject -- 'about six weeks before I left Madurai for good'  -  arouses
our curiosity and begs our attention in hopefully pin pointing a specific day.

contd.,

Arunachala Siva.               

74
(This article is a talk given by the author at the All India Conference of World Association for Vedic
Studies (WAVES), held in Bangalore in January 2005)

*

Scientists, scholars and spiritual teachers:  I feel blessed that I can be a part of this significant event
and share with this elite and focused gathering the strivings of my soul to know the truth of itself,
to divine its origins if possible, so that its chartered passage so far could serve to define its ultimate
destination.  I have chosen to title this deliberation as Reality and Relativity.

In the relative frame of mentation, we can acquire knowledge only within the circle of inescapable duality,
of category, quality and quantity. This is the linear voyage.  Yet we know that the longest  list of the
largest numbers will not add up to infinity, but infinity is not the contagious last point of an extended line.
Thus our mind assumes familiarity with both Reality and relativity, but the mind which is a native of relativity
has no visa to visit Reality. Reality is not a step toward, it is Transcendence.

Human intelligence cannot rest till it knows what now remains unknown.  It has marched a long way and knows that there are yet miles to go through the dark woods.  Man is asking total questions and so the demand
for ultimate answers.  What is creation?  Why is it the way it is?  What is its future?  This deep probe into the
basic nature of things and events is the essence of pure science.  Physics studies the working of energy on
matter and measure the resultant changes.  Chemistry deals with the composition and structure of matter and
the interactions and reactions therein.  Mathematics formulate the findings of both in the precise and succinct
language of numbers, and states them in concise equations.

contd.,

Arunachala Siva.         

75
(This is a translation by Dr.Lingeswara Rao and Anil Sharma.  This is different from Nome and another's
translation.  Bhagavan approved only the Tamizh version done by Ulaganatha Swamigal. The English
version of Nome and another follows this Tamizh version.)

*

Bhagavan has said: These readings from Ribhu Gita are as good as Samadhi. It does not matter if one
understands the meanings or not.  Yet the result can be experienced.  It appears from Sri Bhagavan's
words that if there is a book the reading of which attune one's mind to the transcendental state, that is
Ribhu Gita.  What more is there to say? 

*

Chapter I:

1. May the Lord Sri Mahaganapati -- who joyously holds the Mount Meru as if it were a madi berry,
who then being pleaded to by the frightened celestial beings lets go of it, only to capture the blue
expanse of the sky taking it to be a jambu fruit  -- may that Lord with huge belly protect me.

2. May Siva the Lord Suoreme -- whose left half is the Mother and right half the father of cosmos
(ardhanarisvara); the tinkling sounds of whose anklets on the lotus feet are the syllables and their
imports -- the basis of language; whose three eyes viz., the sun, the moon and the fire (of knowledge)
are ever the cause of the vision of all - may that sovereign Lord over celestial beings who shines like an
ornament to the divine Mother Parvati protect me.         

3. Suta:  Once the joyous Jaigishvaya in the company of sages, having saluted the six faced Shanmukha,
son of Siva asked him thus:

4,5:  Jaigishavaya:

O repository of compassion,  all knowing one, protector of those who seek refuge, the one ever
contemplating the lotus feet and the three eyes of Siva -- the Lord of Aruna (Parvati), ocean of
mercy and the one resplendent like the Sun, I have heard the glories of the twelve effulgent
Jyotir Lingas.

6.  I am presently eager to hear another account of eminence relating to Siva.  Pray purify me with
the words of nectar flowing from Thy lotus face.

7. Suta:

Pleased with the muni's words of supplication Shanmukha replied to him thus.

contd.,

Arunachala Siva.     

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