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Messages - Subramanian.R

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10801
General topics / Re: Tevaram - Some select verses.
« on: January 02, 2016, 08:30:37 AM »
Verse 166:



இயம்பல துவைப்ப எங்கும்
    ஏத்தொலி எடுப்ப மாதர்
நயந்துபல் லாண்டு போற்ற
    நான்மறை ஒலியின் ஓங்க
வியந்துபார் விரும்ப வந்து
   விரவினர்க் கின்பஞ் செய்தே
உயர்ந்தவா கனயா னங்கள்
   மிசைக்கொண்டார் உழைய ரானார் .


Musical instruments resounded; words of praise
Filled the air; auspicious women showered blessings;
The Vedas were chanted; beholders were struck with wonder;
In delight gathered many; thus, even thus, the kith and kin
Mounted their vehicles palanquins befitting them.   


Arunachala Siva.

10802
General topics / Re: Tevaram - Some select verses.
« on: January 02, 2016, 08:28:43 AM »
Verse 165:



மன்னவர் திருவுந் தங்கள்
   வைதிகத் திருவும் பொங்க
நன்னகர் விழவு கொள்ள
   நம்பியா ரூரர் நாதன்
தன்னடி மனத்துள் கொண்டு
   தகுந்திரு நீறு சாத்திப்
பொன்னணி மணியார் யோகப்
   புரவிமேற் கொண்டு போந்தார்.


The princely Brahmin-lad, splendorous to behold,
Invoked in his mind the divine feet of the Lord
And wore the sacred ash -- the holy of holies.
The goodly town wore a festive appearance;
Through this he fared forth, mounted
On a stately steed decked in gold.   


Arunachala Siva.
 

10803
General topics / Re: Tevaram - Some select verses.
« on: January 02, 2016, 08:26:15 AM »
Verse 164:



தூமலர்ப் பிணையல் மாலை
   துணரிணர்க் கண்ணி கோதை
தாமமென் றினைய வேறு
   தகுதியால் அமையச் சாத்தி
மாமணி யணிந்த தூய
   வளரொளி இருள்கால் சீக்கும்
நாமநீள் கலன்கள் சாத்தி
   நன்மணக் கோலங் கொண்டான்.


Various garlands woven with flawless flowers
He wore; with jewels and chains of gold and gems bright
He was decked; their luster could chase murk away;
Thus he blazed with splendor for the wedding ceremony.


Arunachala Siva.

10804
General topics / Re: Tevaram - Some select verses.
« on: January 02, 2016, 08:23:57 AM »
Verse 163:



தூநறும் பசுங்கர்ப் பூரச்
   சுண்ணத்தால் வண்ணப் போதில்
ஆனதண் பனிநீர் கூட்டி
   யமைத்தசந் தனச்சே றாட்டி
மான்மதச் சாந்து தோய்ந்த
   மங்கலக் கலவை சாத்திப்
பான்மறை முந்நூல் மின்னப்
   பவித்திரஞ் சிறந்த கையான்.


Gold-dust tinct with odoriferous camphor
Was dissolved in flowery dew; the sandal-paste
Thus concocted and the perfumed powder mixed with musk
Were applied on his frame; he then wore
The sacred thread on his chest and the pavitra
On the annular, ritualistically.   


Arunachala Siva.

10805
General topics / Re: Tevaram - Some select verses.
« on: January 02, 2016, 08:22:03 AM »
Verse 162:


அகில்விரைத் தூப மேய்ந்த
   அணிகொள்பட் டாடை சாத்தி
முகில்நுழை மதியம் போலக்
   கைவலான் முன்கை சூழ்ந்த
துகில்கொடு குஞ்சி ஈரம்
   புலர்த்தித்தன் தூய செங்கை
உகிர்நுதி முறையில் போக்கி
   ஒளிர்நறுஞ் சிகழி ஆர்த்தான்.


He was then dressed in silken vestments
Perfumed with the smoke of eagle-wood;
An expert attendant plied a white towel
Through his tuft of hair and gently dried it;
It looked like the passing of the moon into the clouds;
With his clean finger-nails, the attendant
Untangled the twists in his tuft.

Arunachala Siva.

10806
General topics / Re: Tevaram - Some select verses.
« on: January 02, 2016, 08:20:07 AM »
Verse 161:


வாசநெய் யூட்டி மிக்க
   மலர்விரை யடுத்த தூநீர்ப்
பாசனத் தமைந்த பாங்கர்ப்
   பருமணிப் பைம்பொன் திண்கால்
ஆசனத் தணிநீ ராட்டி
   அரிசனஞ் சாத்தி யன்பால்
ஈசனுக் கினியான் மேனி
   எழில்பெற விளக்கி னார்கள்.


Perfumed oil was applied to his locks of hair;
The bathing vessels were filled with scented water
Into which were strewn fragrant flowers;
He was then seated on a seat wrought of gold
And was elaborately bathed by the attendants;
This done, they applied on the person of him
Who is dear to the Lord, perfume and powder.
Thus they made him glow with a greater beauty.   


Arunachala Siva.

10807
Verse 16:



முன்னிக் கடலைச் சுருக்கி யெழுந்துடையாள்
    என்னத் திகழ்ந்தெம்மை ஆளுடையாள் இட்டிடையின்
மின்னிப் பொலிந்தெம் பிராட்டி திருவடிமேற்
    பொன்னஞ் சிலம்பிற் சிலம்பித் திருப்புருவம்
என்னச் சிலைகுலவி நந்தம்மை ஆளுடையாள்
    தன்னிற் பிரிவிலா எங்கோமான் அன்பர்க்கு
முன்னி அவணமக்கு முன்சுரக்கும் இன்னருளே
    என்னப் பொழியாய் மழையேலோ ரெம்பாவாய்.


O Cloud,
first suck the water of this sea,
rise up And turn blue like the hue of Her divine frame ? The Mother who has us as Her servitors.
Lo,
flash Like Her willowy and fulgurant waist and resound Like the auric anklets of our Magna Mater;
form a rain-bow like unto Her divine brow.
He is inseparable from that Goddess who owns us as Her Slaves;
on His devotees and on us,
the lasses,
Her holy Bosom pours in spontaneous celerity sweet grace.
May you too cause such down-pour,
Empaavaai !


Arunachala Siva.


10808



W.E. Channing who was a close friend of Thoreau and his first biographer, commented after his
death that, "No man had a better unfinished life."  For what are we to make of a man with great
talents who apparently loafed his way through life?  One of the most memorable statements of Thoreau concerned this very issue, "If a man does not keep pace with his companions, perhaps it is because,
he hears a different drummer. Let his step to the music which he hears, however measured or far away."  [Thoreau's Walden].

Here was a person who in the face of social and peer pressure resolutely 'listened to his inner call' and
fulfilled his 'swadharma', not as someone who visibly accomplished something in the world, but one who walked on the woods and observed the beauty and precision of nature.  "I went to the words because
I wished to live deliberately, to front only the essential facts of life, and see if I could not learn what
it had to teach, and not, when I came to die, discover that I had not lived."  His insights
and lucid descriptions have inspired generations of writers too numerous to list here.

Thoreau's example challenges us to ask what then does it mean to lead a fulfilled life in which all one's
virtues and skills are exercised to the limit of human possibility?  Is it in the accumulation of wealth, social power and respect by one's peers?  Is it in doing good deeds and helping the less fortunate?


So the question here is why so much as how.  How can we lead a simpler life in this day and age with its superfluity of impressions, desires and fears brutally shoved into our faces by inane electronic equipment
in our homes as well as at work?  We do have a choice and it is not necessarily a radical one of
renouncing the world and living in association with an ashram or similar institution.  Our daily life is
composed of small choices over which we have some degree of control.

We do have choice whether or not to switch on a television, we have a choice and can say no when
offered the latest gadget which will make us the envy of our friends.  Even in situations,
where we have no manoeuvre, we still have a choice whether to indulge in despair or anger, or
remain calm.

(Source: As indicated in Part 1 of the Power of the Presence.)

Arunachala Siva. 

10809



The question we need to ask is: what is the most important thing that we need to do with our lives?
Leave aside the duties of supporting and raising a family.  Leave aside the necessity of earning a living.
The most important duty we have to ourselves is to be true to our nature, our "swadharma",
and this at whatever the cost for who does not agree with Thoreau's observation that, "Most men
lead lives of quiet desperation and go to the grave with the song still in them."

Bhagavan Ramana did not encourage people to renounce the world.  He advised dispassion and
questioning of the assumptions we automatically make ourselves and others.  We lead for the
most part a mechanical existence whether we are aware of it or not.  We take our opinions from
newspapers and TV news channels.  What Bhagavan Ramana advised was discrimination
between what is eternal and what is ephemeral.

We should be wary of an easy escape by thinking that we can do nothing.  Thoreau said:
"As if you could kill time, without injuring eternity!"  Time is precious.  Bhagavan's daily routine
was fixed by the clock.  He would go for days without speaking and yet the Asramam would be
unaffected because there was a discipline and purpose to each activity, which gave the day
momentum and meaning.  In the midst of activity Bhagavan sat in silence and moved as if alone.
There was a solitude to Him which was impervious to the round of events.  He was the Sun
around which the devotees spent their days and thoughts. His constant and unfathomable abidance
in, for want of a better word, what we call the Self, was a source of joy and awe for those who were
open to its manifestation.  The few words He spoke, the small amount of literature He wrote, were all cherished for nothing was wasted.  Each word was meant, each gesture had significance.

One wonders what Thoreau would have made of an encounter with Bhagavan.  One imagines
Thoreau would have found in Bhagavan the answer to his search for meaning and in a face to face
encounter words would have been discarded.  For Thoreau wrote: "Could there a greater miracle
take place than for us to look through each other's eyes for an instant?"

During his last years, Thoreau suffered from incurable tuberculosis, and slowly faded away over
a number of years. But he was writing articles for journals even in bed as an invalid.  When his aunt asked him: "Whether he had made peace with God", Thoreau replied:  "I did not know we had ever quarreled!"

Among his last dying words were:  "Now comes good sailing!"

Let us leave Thoreau the final word:  "It is not what you look at, that matters, it is what you see."

(Source: As indicated in Part 1 of the Power of the Presence.)

Arunachala Siva. 

10810
General Discussion / Re: Laghu Vasudeva Mananam:
« on: January 01, 2016, 03:44:41 PM »
The answer continues...

By such constant contemplation, the sense of the terms Tat and Tvam, will  become firm in the mind.
By that, the understanding of 'I am Brahman' (Aham Brahmasmi) will dawn on the mind. This is
indirect knowledge.  By intensifying this, it will become Aparokhsa knowledge,  i.e. real and unalterable
knowledge.  "Let one who has such knowledge be of untouchable caste or a Brahmana, he is my Guru."
is the declaration of Sri Sankara.  Such a person is more worshipful than Sannyasins who are known
by such terms as Kutichaka, Bahudaka and Hamsa. He is a Paramahamsa (one beyond all rules,
injunctions and classifications.)  You also  attain realization through Sravana, Manana, and Nididhyasana.
Remain in the consciousness that you are the non dual Brahman, who is Nitya Mukta Buddha Svarupa
(one by nature eternally free and awakened).  This is all that the teacher has got to import and what
a disciple has to hear. There is nothing more than this to teach or to hear. May good befall you!         

concluded.

Arunachala Siva.

10811
General Discussion / Re: Rough Notebook-Open Forum
« on: January 01, 2016, 11:08:29 AM »
Iyarpakai Nayanar:

Date of union with Siva -Margazhi - Uththiram star.

One of the ancient cities of the world which was the capital of the early Chozha kings, the city in which
the river Kaveri enters into the sea, that famous town was called Kavirippumpattinam or Pukar.
That being the capital on the shore was a very big trade center.


The leading businessman of that town, owner of boundless properties, but slave for the people
who do true slavery to the crescent ornated God with matted hair, who never says "no" to the
devotees who asked for something but gives much before they ask for, called Iyarpakaiyar.
(contradictor to the normal behavior (of the world)). While Iyarpakaiyar was leading the married life
serving the Lord, God came in the form of a devotee who chants the holy Vedas in order to exhibit
that the dedication of Iyarpakaiyar never derails. With a face like the blossomed lotus he gave Him a
warm welcome. He told Iyarpakaiyar that if he is ready to give whatever he is going to ask for He will
tell what He wants. Immediately Iyarpakaiyar replied, "If I have anything that you ask for, that is yours.
No doubt in it. Please ask". The Lord who had concealed Himself in the form of devotee asked for his wife.

Iyarpakaiyar replied, "I am glad that I have the thing you asked for" He told his wife, who was the form of chaste and had a never down going love for her husband, that he gave her to the devotee. She was petrified with shock. She was worried but consoled herself and told him, "If that be your wish I consider that as my duty" and bowed down. iIarpakaiyar admiring her love and chaste heart bowed down in response.
She excelled anything else by her deed.

Iyarpakaiyar bowed to the Lord and asked what else he can do for Him. The Lord asked him to escort Him (!) so that He is not attacked by His relatives. Nayanar told I should have done it even before you told me. He took his sword and shield and went with the devotee and his wife like the royal lion that goes out for hunting. The relatives of iyarpakaiyAr and his wife were irked by the act of Iyarpakaiyar and decided "Iyarpakai
has become crazy and somebody is taking away the girl. We won't allow it to happen". They all set out with their weapons and besieged them in the outskirts of the town. The Lord shivered as if He was scared, but the girl of great deed said, "Don't worry, Iyarpakai will win". Iyarpakaiyar warned them to run away and get spared. But they scolded him for bringing bad name to the entire family by sending his wife with a third person. They tried to attack the God in the devotee form. Angered by their intention to attack the devotee Iyarpakaiyar raised his sword against his own relatives and the entire group was killed by him and he, whose head had the crown of the holy feet of Lord Siva, went around without anybody to oppose.
iyarpakaiyAr told the devotee that there is no need to be afraid. The chaste-hearted lady and he followed the holy feet of the Lord which were unseen by even Brahma and Vishnu. As they approached the place Chaykkadu , He told Iyarpakaiyar to return. Nayanar bowed down and returned without turning back. The Lord pleased by his true devotion shouted loud, "Oh! Iyarpakai, who did the deed which is unimaginable ! come immediately!!". Iyarpakaiyar rushed back in a moment to see if anybody else escaped and give trouble to the devotee. He didn't see the devotee and saw only the lady. He saw the Lord Siva who and whose devotees are of greatness which is beyond the limit of expression. The Lord appeared on the Holy bull with Parvati like a creeper of Maragatham to His side. Nayanar didn't stand, fell down and praised that Honey with the words the competes with his love. The Lord told, "Your love is faultless and so are you. You and your flawless wife stay in our abode". With the flower rain of Devas, praise of all good thinking sages, they both got the boon of staying with and worshipping the God of Lords. Their relatives also entered the Heaven. Let the fame of Iyarpakaiyar of giving away even the wife, who is in fact more than one's own life stay in the mind.


Arunachala Siva.

10812
12.  Correct discernment shows us the true nature of a rope, and removes the painful fear caused
by our deluded belief that it is a large snake.


13.  Sure knowledge of the Reality is gained only through meditation upon the right teaching,
and not by sacred abulations, or alms giving, or by the practice of hundreds of breathing exercises.

Who is competent?

14.  Success in attaining the goal depends chiefly upon the qualifications of the seeker. Suitable time,
place and other such circumstances are aids to its attainment. 

15. Therefore, let him who would know the Atman, which is the Reality, practice discrimination.
But first he must approach a teacher who is a perfect knower of Brahman, and whose compassion
is as vast as the ocean itself.

16.  A man should be intelligent and learned, with great powers of comprehension, and able to overcome
doubts by the exercise of his reason.  One who has these qualifications is fit for the knowledge of Atman.


contd.,

Arunachala Siva.     

10813
General Discussion / Re: Bhagavan is everywhere.
« on: January 01, 2016, 10:54:36 AM »
That is as far as we can go with our minds.  It is here that surrender or the practice of self inquiry
keeps us quiet.  Their purpose is to purify our minds.  We are creating the conditions for Grace.

Someone asked Bhagavan to bless them upon their departure knowing that possibly that they might
never get the chance to be at Ramanasramam again.

"M:  You do not go anywhere away from the Presence as you imagine.  The Presence is everywhere.
The body moves from place to place.  Yet it does not leave the one Presence.  So no one can be out
of sight of the Supreme Presence. Since you identify one body with Bhagavan and another body
with yourself, you find two separate entities and speak of going away from here.  Wherever you may
be, you cannot leave ME.

"To illustrate it:  The pictures move on the screen in a cinema show.  But does the screen itself move?
No.  The Presence is the screen.  You, I, and the others are pictures. The individuals may move but
not the Self." 

(Talks $ 470).

So when we say Bhagavan is everywhere what do we really mean?  Bhagavan is telling us that our
goal is here and now but we keep identifying it with the pictures and not the screen on which it happens.
Bhagavan does nothing. How can he when he is not identified with or controlled by a body?  This may
sound strange because the power of Grace which we ascribe to 'Him'  works wonders but it is true.

contd.,

Arunachala Siva.   

10814
General Discussion / Re: The Law of Karma:
« on: January 01, 2016, 10:38:06 AM »
If we cling to a thought through ignorance it produces corresponding emotion. The only way to remove
the toxic thought is to stop feeding it.  As we have learnt from Bhagavan, thought has no reality in
itself.  It is dependent on an illusory sense of I.  Our ego is a distinctive conglomeration of thoughts
and emotions. It is a jumble of impressions and memories.  We are engulfed by thoughts and emotions
through unconscious identification.

Our task, our Swadharma or duty to ourself, is not to identify with ignorance but to remain centered
in pure awareness.  If we do not engage with negativity, it has no fuel and will cease to exist in time
depending on the strength of the original thought.  The potency of residual thought (Samskaras) depends
originally on the intensity of our karma, that is, our original actions and their consequent results.  Who
would inflict pain and suffering on oneself?  Only a blind fool. 

It is important to realize that our thoughts are things which affect us.  Thoughts are not wisps on the
wind that come and go without influencing us.  According to the strength of the thought we become
impregnated with its quality.  That is why it is so important to associate with the right people.  We
not only are what we eat but also who communicate with.  We crave for the company of great souls
because we know by their close proximity either their physical presence, or remembrance, something
of the magic rubs off on us, nourishing our souls.

contd.,

Arunachala Siva.             

10815
General Discussion / Re: The Written Word:
« on: January 01, 2016, 10:23:23 AM »
Nevertheless, to understand the essence we do need some understanding of words, be it in the original
or in trusted translations, conventions and attitudes.  To give but one example, the word Jnana,
which is fundamental to any understanding of Bhagavan's teachings has a wide range of meanings.
It comes from the root 'jna', to know.  It can be knowledge, wisdom, and comprehension.   In Advaita
Vedanta it is the absolute prerequisite for libeation.  From Nyaya-Vaisesika to Mimamsa to Vishistadvaita
Vedanta, each places a different emphasis on the word and has its own divergent understanding of its
implications.  It may be meditate, that is, through another or outside agency or it may be direct or
immediate.  It may be above or beyond the senses.  It may only be known through inference according to
some.  In others only through direct experience.  In theory, the possibilities are endless.

contd.,

Arunachala Siva.         

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