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Messages - Subramanian.R

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Note that the DNA explanation is clearly only possible in the light of scientific knowledge not available in
ancient times.  And, more significantly, DNA is still strictly speaking 'manifest';  it is just that it requires
quite powerful microscopes to establish this!  And it has to be remembered that this is only a metaphor!
It is not being suggested that the 'code' for the universe is held in some sort of pre-Bang computer
(where would such a thing be?).  It may actually be more helpful to think of the universe being 'created'
as a result of our own ignorance, in an analogous way to how we 'manufacture' a snake out of what is
really only a rope.

Sankara adds that everything has  have a substratum. Continuing with the rope snake metaphor, prior
to our seeing the snake, we would say that the snake had its existence as the rope. We would never see
the snake if it were not for the rope. Similarly, everything in the world, prior to its appearance, has to
have its existence in a cause.  This cause we give the name of Isvara (or Prana, as this is called in the
Karika). This is why we are able to say that 'All this is Brahman', - one of the famous sayings (Mahavakyas)
of the Upanishads. This appearance itself, of course, is only name and form of Brahman and is therefore

A note of warning must be issued in respect of this assignment of Isvara as a 'cause' for the universe.
We have already seen above that the very notion of 'causality'  is meaningless on analysis.  The idea
also tacitly assumes that there was a time 'before' creation.  Since the concept of time is something only
empirically meaningful within the context of a universe, it is a mistake to think of a 'time' before creation
of all.


Arunachala Siva.                                 

84.  The aspirant must discharge the functions as laid down in the Smritis.  If they are beyond one's capacity
one should rather remain silent than criticizes their mandates.  The path of Karma has never been easy and
aspirants have been oft-tested by trials and tribulations.  But sincerity has always reaped a double harvest,
in matters worldly and beyond.

85.  The texts try to reach people of all strata  -  the excellent, the middling and the poor.  The symbol
varies according to their spiritual capacities. Invariably it points to the non dual Brahman.  The deities
with gross forms and names gradually reduce into subtle mystic words (mantras) or syllables (bijaksharas),
which ultimately lose all their attributes and resolve into the transcendental substratum.  Worship of
any form or name has no other go than Brahman ultimately. The wise recognize this early and follow up
the directs of scriptures.

86.  When the failures occur, the aspirant become vexed and tossed between the worldly attractions
and spiritual ideals. The fear of stagnation in the practices might even push him to incline towards the
glittering of the world show.  But a careful scrutiny of things and situations with a cool and composed
mind reveals the inherent hollowness of all things despite their outer value, and the supreme inner glory
of the spiritual ideal though outwardly it may lack luster.

Even at the basic level of ritualistic worship such as the sacred Vedic fire ceremony (homa)  one must
set Brahma Jnana as one's ideal.

87. A firm determination nurtured by unflinching faith to achieve the unitary state of Brahman protects
the aspirant in times of despair defeating even the powerful enticements of the objects. The aspirant
for his part must always eulogize his ideal, Brahman and recognize fully that the ultimate aim of all
knowledge, arts, and religions is attainment of That.

Until the scorching of the latencies and obliteration of the mind is achieved, intensity of longing for
liberation plays the key role in one's spiritual course.


Arunachala Siva.             

193. It must be understood that reality is freedom from being contradicted and unreality is being
subject to extinction.  The Self alone is Real, because He never ceases to be;  the world is unreal
because it ceases to appear when there is the Awareness of the Self.

194.  The whole universe appears as a superimposition on the Real Self, the Substratum, which is
the Reality, and hence it is not like a man's horn.  But it is taught that it is not real in its own right.

195. This whole world appears divided into an endless variety of parts.  Our Holy Guru makes it clear
that all these parts also are unreal, when taken separately. 

196. It is the mind that knows the difference between the individual soul and God and other differences.
It is the nature of the mind to perceive differences. In the Mind-free state there are no differences.

197. Hence the totality of all these differences, experienced by the unwise consists only in the mind's
perception.  All the mind's perceptions have their root in the perception of the differences between
the self and the not-self.

198.  This is the persuasion 'I am this body'  which is the root cause of the tree of samsara and since
this persuasion is declared to be Ignorance, therefore all differences are the outcome of the Ignorance.


Arunachala Siva.             

General topics / Re: Tevaram - Some select verses.
« on: May 25, 2016, 09:04:33 AM »
Verse 2:

மாலை பயிலும் தோரணங்கள்
   மருங்கு பயிலும் மணிமறுகு
வேலை பயிலும் புனல்பருகு
   மேகம் பயிலும் மாடங்கள்
சோலை பயிலும் குளிர்ந்தஇருள்
   சுரும்பு பயிலும் அரும்பூகம்
காலை பயிலும் வேதஒலி
   கழுநீர் பயிலும் செழுநீர்ச்செய்.

Beside the beauteous streets are festoons
Decked with dangling garlands;
Over the mansions float the clouds that have
Drunk deep from the ocean-stream;
The gardens are cool and dark with bowers;
The areca trees are buzzed over by bees;
It is the Vedas that resound there in the morn;
Its watery fields are thick with lotus-flowers.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: May 25, 2016, 09:02:01 AM »
Nami Nandi Adigal Puranam:

Verse  1:

வையம் புரக்குந் தனிச்செங்கோல்
   வளவர் பொன்னித் திருநாட்டுச்
செய்ய கமலத் தடம்பணையும்
   செழுநீர்த் தடமும் புடையுடைத்தாய்ப்
பொய்தீர் வாய்மை அருமறைநூல்
   புரிந்த சீலப் புகழதனால்
எய்தும் பெருமை எண்திசையும்
   ஏறூர் ஏமப் பேறூரால்.

In the Kaveri land of the Chozhas who wield
The unique sceptre to guard the world,
Is Yema-p-peroor, rich in vast fields
Full of red-lotuses, and spacious tanks.
The glory of the righteous men that thither thrive
Ever adhering to the rare and true Vedas
Which do away with falsity,
Fills all the eight directions.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: May 25, 2016, 08:58:31 AM »
Verse 38:

தருதொ ழில்திரு மறையவர்
   சாத்தமங் கையினில்
வருமு தற்பெருந் திருநீல
   நக்கர்தாள் வணங்கி
இருபி றப்புடை அந்தணர்
   ஏறுயர்த் தவர்பால்
ஒருமை உய்த்துணர் நமிநந்தி
   யார்தொழில் உரைப்பாம்.

Hailing the feet of Neelanakkar, the first
Among the Brahmins of Satthamangkai --
Celebrated for their performance of Vedic duties --,
We will now narrate the servirtorship
Of Naminandi -- a twice-born --,
Who gained conscious at-one-ment
With Him whose flag sports the Bull.   

(Tiru Neelanakkar Puranam completed.)

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: May 25, 2016, 08:56:22 AM »
Verse 37:

பெருகு காதலில் பின்நெடு
   நாள்முறை பிறங்க
வருபெ ருந்தவ மறையவர்
   வாழிசீ காழி
ஒருவர் தந்திருக் கல்லியா
   ணத்தினில் உடனே
திரும ணத்திறஞ் சேவித்து
   நம்பர்தாள் சேர்ந்தார்.

Thus flourished the Brahmin of great tapas
In ever-Increasing love, for many days;
As he was present at the holy wedding
Of the peerless one of ever-prosperous Sirkazhi
And as he hailed it, he reached Siva?s feet

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: May 25, 2016, 08:54:00 AM »
Verse  36:

சண்பை யாளியார் தாமெழுந்
   தருளும்எப் பதியும்
நண்பு மேம்பட நாளிடைச்
   செலவிட்டு நண்ணி
வண்பெ ரும்புக ழவருடன்
   பயின்றுவந் துறைந்தார்
திண்பெ ருந்தொண்ட ராகிய
   திருநீல நக்கர்.

To spend many days in growing friendship
He went to every shrine visited
By the lion of Sanbai; Tiruneelanakkar,
The mighty servitor, would sojourn
With the munificent and glorious child
And then repair to his town.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: May 25, 2016, 08:51:49 AM »
Verse  35:

மேவு நாளில்அவ் வேதியர்
   முன்புபோல் விரும்புந்
தாவில் பூசனை முதற்செய்கை
   தலைத்தலை சிறப்பச்
சேவின் மேலவர் மைந்தராந்
   திருமறைச் சிறுவர்
பூவ டித்தலம் பொருந்திய
   உணர்வொடும் பயின்றார்.

The Brahmin lived performing flawless pooja
As before and as by the Vedas ordained, in great splendor;
He cultivated an ardent love for the feet
Of the Brahmin-child, the master of the sacred Vedas
And the son of Him whose mount is the Bull.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: May 25, 2016, 08:49:40 AM »
Verse 34:

பிள்ளை யார்எழுந் தருளஅத்
   தொண்டர்தாம் பின்பு
தள்ளும் அன்புடன் கேண்மையும்
   தவிர்ப்பில எனினும்
வள்ள லார்திரு வருளினை
   வலியமாட் டாமை
உள்ளம் அங்குடன் போக்கிமீண்
   டொருவகை இருந்தார்.

When the Child ruled by God departed,
Though the servitor was impelled by love and friendship
To follow him, he would not transgress
The mandate of the divine patron.
He returned, plying his heart after him,
And somehow managed to abide in his place.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: May 25, 2016, 08:47:21 AM »
Verse  33:

பதிக நாண்மலர் கொண்டுதம்
   பிரான்கழல் பரவி
அதிக நண்பினை நீலநக்
   கருக்களித் தருளி
எதிர்தொ ழும்பதி களில்எழுந்
   தருளினார் என்றும்
புதிய செந்தமிழ்ப் பழமறை
   மொழிந்தபூ சுரனார்.

Decking the Lord with his fresh garlands of divine decades
He made his adoration;
He endowed Neelanakkar with his great friendship;
The divine child that sang the hoary Vedas
In ever-fresh Tamizh, then fared forth to other shrines.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: May 25, 2016, 08:45:04 AM »
Verse  32:

கங்கு லிற்பள்ளி கொண்டபின்
   கவுணியர் தலைவர்
அங்கு நின்றெழுந் தருளுவார்
   அயவந்தி அமர்ந்த
திங்கள் சூடியை நீலநக்
   கரைச்சிறப் பித்தே
பொங்கு செந்தமிழ்த் திருப்பதி
   கத்தொடை புனைந்தார்.

The Lord of Kauniyas after his stay there at night
Fared forth to hymn the praise of the Lord of Ayavanti
Upon whose crest rests the crescent;
He praised Neelanakkar in his divine decade
Surcharged with nectarean words of dulcet Tamizh.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: May 25, 2016, 08:42:42 AM »
Verse  31:

ஆங்கு வேதியில் அறாதசெந்
   தீவலஞ் சுழிவுற்
றோங்கி முன்னையில் ஒருபடித்
   தன்றியே ஒளிரத்
தாங்கு நூலவர் மகிழ்வுறச்
   சகோடயாழ்த் தலைவர்
பாங்கு பாணியா ருடன்அரு
   ளாற்பள்ளி கொண்டார்.

In the "Vetikai" where fire was for ever burning,
The red flame began to spiral up and twirl right,
Glowing more resplendent than ever in various ways.
Witnessing this, the wearer if the sacred thread
Felt immensely happy.
The Lord of Sakota-Yazh with his wife beside him
Slumbered in peace by the grace of the Lord.   

Arunachala Siva.



Bhagavan Ramana's humor is itself quite harmless. His children were also making jokes like Him,
without harming anyone and at the same time revealing highest Truth.

Once one kitchen server, I think it is Sampurnamma, served Bhagavan Ramana with more of rice.
Bhagavan Ramana told her:  It is quite a large quantity.  Sampurnamma said:  "What is
large?  What is small?  It is all in the mind!"

Bhagavan laughed heartily and said:  "O, You are telling my teachings to me!"

Arunachala Siva,


Suri Nagamma:

Suri Nagamma's life is one great wonder.  Even for writing Letters from Sri Ramanasramam, she
had some opposition.  Sarvadhikari did not want her to write anything, after some time.
Bhagavan Ramana kept as usual mum.  But later Sarvadhikari  relented and today we have got 2
volumes of her letters which are simple (and not pedantic like those of Munagala and others)
but very revealing in regard to Bhagavan Ramana's teachings.

Devaraja Mudaliar used to make fun of Suri Nagamma calling her as Telugu Secretary of Bhagavan. 
Bhagavan Ramana used to refer any matters regarding Telugu poetry to her.  Like that, Muruganar
was His Tamizh Secretary, Kavyakanta was His Sanskrit Secretary and Devaraja Mudaliar himeself
was His English Secretary!

Arunachala Siva.

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