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Messages - Subramanian.R

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General Discussion / Re: Rough Notebook-Open Forum
« on: February 16, 2016, 06:50:35 AM »

The first three verses of Ribhu Gita, Chapter 25, as done in Tamizh by Ulaganatha Swamigal
and translated into verses by Dr. H. Ramamoorthy and Nome read as under:-


In order that the Knowledge of the exalted undivided Supreme
 Brahman may be made firm and strong,
In this discourse, I shall speak to you again
About the bhava (conviction) of being the the pure Supreme.
If you have that bhava (conviction) as instructed,
The sankalpas and vikalpas of the mind,
Will cease without the least remnant.
Son! If they are destroyed, in the intellect that has eliminated
  sankalpas and vikalpas,
The perfectly full Knowledge shall arise.


I am, indeed of the nature of the Supreme Brahman, which is
 mere Consciousness alone.
I am, indeed of the nature of the Supreme Brahman, which is an
  expanse of Consciousness.
I am, indeed of the nature of the Supreme Brahman, which is
I am, indeed of the nature of the Supreme Brahman, which is
  ever without inter-space.
I am, indeed, of the nature of the Supreme Brahman, which is all
I am, indeed ever of the nature of the Supreme Brahman, which
  is ever Bliss.
I am, indeed of the nature of the Supreme Brahman, which is
  only myself.
Be rid of vikalpas with such constant bhava (conviction)


I am, indeed of the nature of the Supreme Brahman, which is pure.
I am, indeed of the nature of the Supreme Brahman, which is the
  mass of Bliss.
I am, indeed of the nature of the Supreme Brahman, which is
I am, indeed of the nature of the Supreme Brahman, which is
I am, indeed of the nature of the Supreme Brahman, which is
I am, indeed of the nature of the Supreme Brahman, which is
I am, indeed of the nature of the Supreme Brahman, which is
Be rid of the vikalpas with such bhava (conviction) always.

Ribhu Gita:

The original Sanskrit version contains 50 chapters as translated
by Sri Lingeswara Rao.  The Tamizh version of Ulaganatha Swamigal
has got 44 chapters.  The contents are the same.  Only the rescensions are different.

(Source: The Song of Ribhu, Tr. Dr. H. Ramamoorthy and Nome.
Society of Abidance in Truth, California, USA.)

Arunachala Siva.

General Discussion / Reply to Balaji:
« on: February 15, 2016, 03:36:36 PM »
My dear Balaji,

I do not know your email ID.

Vel Vaguppu comes under Tiru Vaguppu on  Skanda, Muruga.  You can refer to the website and you can easily trace this  poem and the meaning,  both in English and Tamizh.

Arunachala Siva. 

The lure of addiction gives people the feeling of satisfaction and wholeness while in reality they are
isolated and fragmented.  They are experiencing not genuine wholeness of spirit but an imitation,
a 'cuckoo' spirit. The cuckoo is a parasitic bird which in ten seconds can push an egg out of nest and lay
one of its own there to be hatched and nurtured by the host bird.  When the cuckoo chick hatches it evicts
the other chicks and is usually a giant bird compared to them causing massive problems to the host mother.
In this biological 'arms race' the host mother adapts by changing the pattern on her eggs, specifically
so that she can recognize them as her own, as opposed to the imitation egg placed there by a cuckoo.
Similar to the host mother feeding the cuckoo chick, addicts are aware that they are harming themselves,
but are compelled to continue to satisfy their craving.  Likewise their families and friends continue to
support addicts even though they know that addiction harms them well.

When people gather together, having decided to fight their addiction, a spirit is formed in the group which
is a higher power than any individual can generate on his or her own.  Just as the host mother used to nature
to create an egg pattern which the cuckoo can't mimic, the spirit of solidarity formed and experience in a
community can shatter the illusion of satisfaction and wholeness that addictions create.

A supportive community which encourages togetherness, understanding and spiritual meaning can inspire
hope and encourage addicts to want to change their behaviors and belong more to the community.
For many this may be the only path available to a sense of authentic wholeness. There is no actual cure,
no medicine or therapy but there is hope.

This possibility of hope given to addicts by Jung in the form of spirituality in a group has probably had more
influence on the world in the form of addiction groups than all the rest of Jung's work.  It has in the form of
addiction groups than all the rest of Jung's work. It has probably contributed more to the healing of the sick
than any form of psychological therapy. His contribution to mankind's spiritual development has not just
been insignificant, it has been colossal and in a very different way to that he imagined.

Therapy may be useful after recovery has started but therapy on its own does not produce a meaningful
recovery from addictions as Jung and many since him have indicated. The most successful answers are
in spiritually centered supportive communities such as Internet / Television / Narcotics / Telephone Alcoholics / Over eaters-Anonymous for the addict and similar support groups for families and friends.

Arunachala Siva.

As he continues to unite metaphysical reflection with mystical contemplation there suddenly arises
within him out of their fusion a new faculty which has neither the limitations of reasoning intellect
nor the onesidedness of mystical emotion but is actually superior to both.  This mysterious state of
consciousness is called in Sanskrit 'that which is all full,'  a reference to its completeness and finality.It
yields an enlightenment beyond that ordinary yoga.

Its actual realization takes place in the twinkling of an eye, as it were. For the long preliminary course,
the ardent preparations, finally reach a crisis when an upheaval in the aspirant's whole nature suddenly
occurs.  It is as though a hard shell, which encases his inner being, breaks asunder and frees it. But
despite the sudden arisal this insight like a flash of lightning it has not yet achieved its own fullness
and needs time in which to mature.  Unless it is effortless and natural and continuous, it is not the final
and most revelatory degree.


Arunachala Siva.         

General Discussion / Re: Communication and Attention - Vidya Sridhar:
« on: February 15, 2016, 10:41:23 AM »
In this era of decaying values and traditions, Bhagavan's presence provides the restraint in keeping the
mind safe from chaos in the world full of harmful distractions.  Eye to contact is what we should learn
from Bhagavan.  He showed us how the Self speaks through the eyes.  His eyes were most powerful,
clearing all the doubts of the devotee's mind.  He taught us how by self attention or self inquiry we can
conquer our fears, negative tendencies of anger, jealousy, etc.,  He showed us how to make the Heart
the source of our existence, and how to make it bloom with love and compassion through the method
how to make it bloom with love and compassion through the method of self attention.  Self attention
releases the brain from the vicious cycle of negative thoughts.  It cools the brain, cures it of mental illnesses
and enhances physical health.  Whenever one has a difficult situation and the mind is troubled with negative
feelings and emotions, one should take Bhagavan's  picture and gaze at it for as long as necessary.  This
dispels all thoughts and after several moments of silence, the mind will be quietened.  Though Bhagavan
is not physically present among His devotees, though satsangh prayers and meditations one can invoke
His presence and guidance.

Let us adopt the method of attention that Bhagavan taught us to help our children grow into healthy adults.
Attention helps one to live in the present, it keeps the mind from wandering into past experiences or future
expectations. The duties done everyday with full attention are jobs well done in the spirit of complete
surrender without expectation or future expectations.  The duties done everyday with full attention are jobs
well done in the spirit of complete surrender without expectation of any fruits gives inner fulfillment and satisfaction.  This attention helps us to grow inward, and it helps our children by giving them love, and our
elders by giving them the care they need.  Attention makes plants grow into strong trees providing shade
and beautiful flowers, it makes the heart blossom and enables it to see the light within.       


Arunachala Siva.             

General topics / Re: Lessons from the Brahma-Vishnu Tussle: S. Raman.
« on: February 15, 2016, 10:23:54 AM »
Action is needed to develop one's well being. It starts with the development of comfort for living,
initially in order to meet basic needs and later on, develops into a yearning for more comforts and
luxuries.  Even when this go unchecked and may develop into avaricious ways, a sudden shock may come
to the person in the form of some event, usually in the nature of tragedy. At that point, the futility
of all the material things acquired thus will become apparent. For the majority of people, this seems to
be the way; except that it may take a long time to reach the stage of maturity and acquisition of real
knowledge. But that is the safest path, as it starts with certain ground realities. In the pursuit of path,
knowledge and understanding develop and the mind is prepared for the ultimate action of surrender.
The path taken by Vishnu is representative of this trajectory.

However, knowledge of the finite and the infinite, if not properly backed my maturity of mind, cam
be dangerous. When that knowledge develops in a person having the right state of mind, there is
the possibility of instant realization of the Self, as they say, by the time the second leg is placed after
the first one while mounting a horse, as in the example of King Janaka. In spite of this quick result,
knowledge can work like a double edged sword, as has been shown in the case of Brahma. Further,
it must be realized that this type of knowledge is only at the intellectual level and, at that level, one can
only ask questions oneself.  The answers that are received must again be regarded as intellectual and
hence ephemeral. The right answers will evolve by themselves to the questioner, as and when he is ready
to receive them as experience. At that point, it is said by the seers, that there may neither be Brahma nor

In this context, we may recall how Bhagavan when he relatively ranked karma and jnana paths,  stated
that the latter was more direct than the former. In ranking the other methods in between, He showed how
all of them are nothing but the variants of the karma path, differing only in the ways of practice.

It may not be out of place to point out that following the grossest method can lead a person to the more
subtle methods, finally resulting in the realization of the ultimate knowledge.

Has the Brahma-Vishnu tussle then got one more lesson for us?  Vishnu symbolic of path of karma, and
Brahma, symbolic of the Jnana path, both start with a handicap, namely their individual egos. During
the competition, Vishnu realizes this, and ultimately surrenders. Does it mean that the karma path, however
arduous and long, has the benefit of mellowing and maturing a person even when he is not so ready to
begin with?  The subtler method of the Jnana path is more direct, but one must be aware of the consequences
of wrong leads that the self assumed or arrogant intellect may provide.  Does a fall such as the one that happened to Brahma await a person, who continues to look for answers on the intellectual plane?

All these show that the mythological descriptions and associations have packed in them a lot of associative
information. When earnestly tapped with right state of mind, they can offer new perspectives on spiritual

Arunachala Siva.         

General topics / Re: Veda Parayanam - Eduardo Linder -
« on: February 15, 2016, 10:15:41 AM »
Today, at Sri Ramanasramam, the Veda Patasala has around 20 students and slowly the 'career' of being a
pundit is regaining its former respect and status. About a hundred years ago, due to economic conditions
of times, Brahmins had to abandon their dharma as pundits and priests and engage in worldly pursuits,
usually in posts as civil servants with the British administration.  They could not make a living from the
traditional way of life and slowly the tradition degenerated and fewer boys were brought into a formal study
of the Vedas.  The situation has currently reversed and today pundits can earn a very reasonable income,
as they are invited to all types of ceremonies throughout the country, including household rituals and marriage
functions. Of course, many Brahmins have now totally abandoned their links with the Vedas as a modern education in English is the standard of success in modern Indian society. Many boys are not taught the basic
texts and have no knowledge of Sanskrit or religious duties,  but one still sees a few modern young men in
Western dress chanting happily in front of Bhagavan's Samadhi, no doubt due to the influence of their parents
fostering a more 'religious' and traditional way of life.

When qualified, a student will either continue studying rituals and become a priest, or follow further study
and eventually become a pundit. This latter tradition involves chanting in more complicated modes and
each additional level may take two or three years longer, depending on the ability of the student. Pundits
are usually invited to special religious events at large temples or to important feasts and festivals.  In
Tiruvannamalai at Arunachaleswarar Temple, the main Siva temple. Veda Parayanam in the 'kramam'
mode of the Krishna Yajur Veda is chanted for 9 days by 25 pundits during the 10 day Kartogao Deepam
festival. Sama Veda and Rig Veda are also chanted by smaller groups.  In 1995, the entire Samhita in the
ghanam mode was chanted in Sri Ramanasramam (New Hall) by an eminent Vedic scholar, lasting 32
days, eight hours per day. In recent years, groups of 4 to 6 pundits are occasionally invited for special
parayanam, usually lasting 4 to 6 days, with some sessions lasting 2 to 3 hours, for a total of 6 hours per day.

Arunachala Siva.       

Bhagavan's teachings were simple, clear, and absolute, a solid rock of truth, and with a practical technique.
Self inquiry, to arrive at it.  His picture radiating peace, wisdom and compassion was very compelling.
Certainly there has been no other human picture that has equaled it in in my mind.  His life, as presented
in His biographies, was also so austere, noble, and pure that there is no doubt as to the completeness of His
attainment. His teaching directly enunciated the great truths of Self Realization and Non duality, the essence
of Vedanta, and appeared to be the ultimate teaching behind, and, perhaps, beyond all teachings.

Contact with Bhagavan:

First I came into contact with the few Western books on Bhagavan. Then I discovered the Indian
publications, particularly Talks with Sri Ramana Maharshi, that so eloquently presents all the issues
of spiritual practice and realization.  I subscribed to the Mountain Path and found in it additional insight.
In addition I began to examine in more detail the greater tradition around Bhagavan, the various
Vedantic and Yogic teachings that He taught or referred to. I also began the practice of
Self Inquiry and could see its power.

On an inner level it was not difficult to feel Bhagavan's presence, and to sense His guidance, whether through
dreams or in the state of meditation.  Bhagavan remained with me as a constant inspiration, which has never left.  However, two dilemmas arose. First I wondered how I could possibly put His teachings into practice in
a realistic manner.  Compared to the ascetic majesty of His life, mine appeared quite circumscribed.  For me,
with my confused mind, to meditate upon the Supreme Self often appeared little more than arrogance.  The path of pure Jnana Yoga, was said to be far the rare and the highest level of aspirants, requiring a pure and ripe mind, and an extreme asceticism. I thought about the years of Bhagavan spent in Samadhi, letting His
body be eaten by ants.  How could someone raised in the materialistic West be able to realistically do this practice, particularly while having to live and work in such an unspiritual culture, being constantly bombarded
by its disturbances and distractions?  Self Inquiry appeared easy at first, but it was definitely not easy to
sustain over long periods of time. It seemed to need some additional support.   


Arunachala Siva.       

The Mahavakyas:

Verse  241:

These two - 'Thou' and 'That' -- become one when the 'Thou" has been purified according to the dictates
of the scriptures.

Verse 242:

What inconsistency do you speak of?  "That"  is like a great mountain, and 'Thou'  is like a great mountain,
and 'Thou' like an atom, if compared.  One is like a glow worm, the other like the sun. 'Thou' is so finite,
and when you call 'That' is infinite.  How can there be oneness?

Verse 243:

Though they are of different natures, yet in the proper essence, they are equal.  What difference you see
is only in Upadhi, or qualification.   The upadhi of God is Maya, which is the cause of mahat and its works.
And the upadhi of the jiva is the five sheaths and their works.

Verse 244:

Both are one substance.  This substance plus Maya and mahat is God, and the same substance plus
the five sheaths is the Jiva. Take away the upadhis of both, what is the same thing.  One man on a throne
is a king.  Again, the same man with a shield in hand is a warrior;  and if you take away both the throne
and the shield, he is neither the king nor the warrior.


Arunachala Siva.           

General topics / Re: Tevaram - Some select verses.
« on: February 15, 2016, 07:51:55 AM »
Verse  20:

நீளிடை முடுகி நடந்தெதிர்
   நேரிரு வரில்ஒரு வன்றொடர்
தாளிரு தொடையற முன்பெயர்
   சாரிகை முறைமை தடிந்தனன்
வாளொடு விழுமுடல் வென்றவன்
   மார்பிடை அறமுன் எறிந்திட
ஆளியி னவனு மறிந்தனன்
   ஆயினர் பலருள ரெங்கணும்.

In a long duel betwixt two warriors
One cut away both the legs of the other;
Ere he of the thigh-less body would fall
He threw his dagger at the victor?s chest rending it
Into two and thus killed the lion-like hero.
Thus was the field filled with dead men?s bodies.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: February 15, 2016, 07:50:23 AM »
Verse  19:

குருதியின் நதிகள் பரந்தன
   குறையுடல் ஓடி யலைந்தன
பொருபடை அறுதுணி சிந்தின
   புடைசொரி குடருடல் பம்பின
வெருவர எருவை நெருங்கின
   விசியறு துடிகள் புரண்டன
இருபடை தனினும் எதிர்ந்தவர்
   எதிரெதிர் அமர்செய் பறந்தலை.

Blood ran in rivers; acephalous bodies roamed;
Slit bodies fell scattered; intestines lay a hill
By the side of piled-up carcases;
Dreadful vultures gathered; tudis fell
Slit from their tethering leather;
Thus they fought fierce in the field.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: February 15, 2016, 07:48:14 AM »
Verse  18:

வாளொடு நீள்கை துடித்தன
   மார்பொடு வேல்கள் குளித்தன
தோளொடு வாளி நிலத்தன
   தோலொடு தோல்கள் தகைத்தன
தாளொடு வார்கழ லிற்றன
   தாரொடு சூழ்சிர மற்றன
நாளொடு சீறி மலைப்பவர்
   நாடிய போர்செய் களத்தினில்.

Severed hands still gripping their swords, trembled;
Spears smote chests and were bathed in blood;
Darts severing shoulders stuck to them and fell on earth;
Shields were glued into flesh; feet and anklets broke;
Thus they fought and little rock for their lives.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: February 15, 2016, 07:46:33 AM »
Verse  17:

வெங்கண் விறற்சிலை வீரர்கள்
   வேறிரு கையிலும் நேர்பவர்
தங்கள் சிலைக்குலம் உந்தின
   தாவில் சரங்கள் நெருங்குவ
பொங்கு சினத்தெரி யிற்புகை
   போகு கொடிக்கள் வளைத்தெதிர்
செங்கண் விழிக்கனல் சிந்திய
   சீறு பொறிச்செல வொத்தன.

Bowmen against bowmen fought in a different part
Of the field where arrows met arrows;
Eyes of warriors were like pits of fire;
When they knit their brows, smoke issued
In steaming columns, the sped arrows
Were verily the sparks of fire.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: February 15, 2016, 07:44:51 AM »
Verse  16:

கால்கழல் கட்டிய மள்ளர்கள்
   கைகளின் மெய்க ளடக்கிய
வாளொளி வட்ட முனைந்திட
   வந்திரு கைகளின் முந்தினர்
வேலொடு வேலெதிர் நீள்வன
   மேவிய பாதலம் விட்டுயர்
ஞாலமு றும்பணி வீரர்கள்
   நாநிமிர் கின்றன வொத்தன.

In the hands of warriors -- decked with heroic anklets,
Were shields screening their bodies, and swords;
From opposing sides came they and fought.
Spears encountered spears in that great battle.
It looked like the projection of tongues
Of Naga heroes issuing from their world.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: February 15, 2016, 07:42:42 AM »
Verse 15:

மேக வொழுங்குகள் முன்கொடு
   மின்னிரை தம்மிடை யேகொடு
மாக மருங்கினும் மண்ணினும்
   வல்லுரு மேறெதிர் செல்வன
வாக நெடும்பல கைக்குல
   மாள்வினை வாளுடை யாடவர்
காக மிடைந்த களத்திரு
   கைகளின் வந்து கலந்தனர்.

Like rows of clouds winged with lightning,
Like thunder against thunder on earth and sky,
The warriors holding shields and wielding swords
In opposing ranks charged in that battle-field
Where crows and ravens gathered galore.   

Arunachala Siva.

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