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Messages - Subramanian.R

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Verse 51:

Children may free from their father from his debts, but no other person can free a man from
his bondage.  He must do it himself.

Verse 52:

Others may relieve the suffering caused by a burden that weighs upon the head; but the suffering
which comes from hunger and the like can only be relieved by one's self.

Verse 53:

The sick man who takes medicine and follows the rules of diet is seen to be restored to health --
but not through the efforts of another.

Verse 54:

A clear vision of the Reality may be obtained only through our own eyes, when they have been
opened by spiritual insight  -- never through the eyes of some other seer.   Through our own eyes
we learn what the moon looks like how could we learn this through the eyes of others?

Verse 55:

Those cords that bind us, because of our ignorance, our lustful desires, and the fruits of our Karma
--how could anybody but ourselves untie them, even in the course of innumerable ages?


Arunachala Siva.

General topics / Re: Sri Achuthanantha Adigal:
« on: January 09, 2016, 01:13:23 PM »
It was the full moon day on which Dasar came to see the Sadguru.  The disciples who had gathered there
for prayer, on seeing the Sri Vaishnava markings on Dasar's forehead, were annoyed. Sensing that the
Sadguru wanted him to leave, he walked down from the Kailasagiri hill and waited.  Within a short while,
the Sadguru came to him and took him to a hidden Vinayaka Temple at the foot of the hill. Then he asked,
'My child, who are you?  Where are you from?  What brought you here?'  Dasar replied, 'Dear father,
I am near Polur. My name is Achuthan.  Desirous of  Self Knowledge, I have approached fifteen teachers,
but no one accepted me. I was perplexed and did not know what to do.  So when I came to know of
you, I came immediately and when I saw how happy you are,  I was relieved of all my worries.' 

He stood with his palms joined and prayed, 'Please disclose my true Self to me and ferry me across the
ocean of rebirth.'

His words melted the heart of the gracious Sadguru, who spoke lovingly to Dasar.  He then made him
sit before him, gave the requisite deeksha (initiation) by means of one of the four great statements of
Vedanta (Mahavakyas). He also explained the real nature of the Self as being beyond all qualities and as
therefore not one of the five types of sheaths (Panchakoshas), but that which witnesses the three states
of awareness, namely waking, dream and deep sleep, and as of the nature of Existence, Consciousness
and Bliss. On receiving this initiation from the Sadguru, it is said that Dasar, being blessed with a pure
heart and with intense longing for the Self, instantly attained the state of Nirvikalpa Nishta (total absorption
without any mental focus) and was anchored fast on the path towards Self Knowledge.


Arunachala Siva.                 

General Discussion / Re: Narasinh Mehta: An Introduction:
« on: January 09, 2016, 12:55:58 PM »
Islamic invasions that began in the eleventh and twelfth century also had various impacts. Umashankar
Joshi, a prominent mid twentieth century scholar suggests that when Brahminism defeated Buddhism
it was already weakening and faced a strong contender offering simplicity, monotheism, and freedom
from scripted rituals or social classification."In facing this new religion, this country's religious life could
not have sustained itself from rituals and reliance on scriptures as much as it did from Bhakti's asylum."

Narasinh Mehta's social origins contributed another unique dimension.   He belonged to the Nagar community
that claims descent from intermarriage between some Greeks from  Alexander's times and Kashmiri Pandit
families.  Their records of southern and westward migration emphasize special abilities in their services to
various kingdoms: scholarship, aesthetic, and linguistic aptitude, administrative and negotiation skills,
and military bravery. 

On the one hand, this community had made a consistent efforts to blend into the new home's social
structures.  They were creating in adapting to changing circumstances, moving south as needed to
preserve themselves and adeptly taking on many different roles as needed. On the other, as a group
that had progressively taken on their coloring of their surroundings by maintaining caste and other structures.
Nagars had begun to make their stand on their status, knowledge, and power. Narsinh disregarded social
protocols and rituals in his pursuit of joyous songs.  He cared not if his cohorts and followers came from all
strata of society.  Coming from a Saiva sect, he cheerfully adopted the Vaishnavite persuasion in his Krishna


Arunachala Siva.       

General Discussion / Re: Shadow and Substance -
« on: January 09, 2016, 12:26:57 PM »
What happens when the only the substance is present and the shadow vanishes?  You won't waste valuable
time on shadowy pursuits.  You are free to focus your attention inward, because the shadow of the world
is gone.  There is nothing to see.  Put another way, there is just you seeing yourself everywhere. When that
happens, you have arrived.  The shadow may return, but you are not fooled by it any more. You see yourself,
yourself alone, your Self.

How would life then be?  Imagine.  Just imagine for a minute a life of full of unalloyed bliss, of splendid
isolation, which you will not trade for anything in the world, literally, because you have transcended the
world and all its allure.  In fact, the world holds no allure, at all for you.  You have simplified life in the best
sense of the term.  A life in which Eliot's Prufrock can learn a thing or two and transform the wasteland
of his heart into the fertile ground of his soul with which he communes directly.

Familiar things appear new as they take on new meanings.  Near and dear ones become nearer and dearer
as they now form part of your own Self. Strangers become near and dear for the same reason.


Arunachala Siva.             

General Discussion / Re: The Finger Pointing to the Moon:
« on: January 09, 2016, 12:15:40 PM »
The Categories of Kant are the general properties that belong to all things without expressing the peculiar
nature of any particular thing.  Having classified, categorized and related the sense data in our minds.
Having classified, categorized and related the sense data in our minds, we can then go on to make predictions
of unobserved (that is,  sense-independent) future states of the world, which is how science proceeds,
from particularities of sense data to the rich tapestry on the sense data.  But even those predictions become
reality only when they are verified by actual sense data, either directly or indirectly, that becomes available
to us when the future state of the world about which prediction was made, becomes the present to us with   
the sense of time.  So, in a way the touchstone of knowledge is sense experience.

Take the case of a leaf.  We derive knowledge about the leaf through classifying and organizing sensory
knowledge.  Once I get the sensory data or sensory experience of a thing out there as being green,
rough, and rustling in the wind, seen in its relation to the tree, as a whole, I might call it a leaf in my
thinking and attribute to it properties of greenness, roughness, and rustling sound.  But if someone reads
my thoughts cast in the form of language about a leaf, he would not be able to understand what I mean
unless he recalls to mind the greenness, roughness etc., from the memory of his prior experiences
of such properties or qualities, to acquire knowledge.


Arunachala Siva.       

General Discussion / Re: Channels of Grace - A Tribute:
« on: January 09, 2016, 12:01:35 PM »
Another time an airman was caught red handed pilfering aviation fuel.  Baba as the squadron commander
penalized him and struck him of the roster for the courier flights to the U.K.  But this fellow had contacts
and Baba was pressurized to reinstate him.  Instead Baba put in his resignation, stating that if they thought
he was incapable of commanding his squadron, so be, it. Of course his resignation was ignored.

Perhaps his cheekiest flight was when he left a minister behind in Delhi.  Baba was due to take off to Leh
(Ladakh) before the weather packed up in the mountains.  But the minister kept delaying and Baba kept
getting calls to wait for him, but 'Panditji' being 'Panditji', he finally took off - without the minister.  Of
course he got a ticking off.  Incidentally, he was amongst the first to land a plane in Leh, when the airfield
was just a dirt strip.  The locals and the Tibetans looked on in awe and prostrated to this 'bird from the heavens'.!


Arunachala Siva.         

General Discussion / Re: Articles,Interviews,News
« on: January 09, 2016, 11:50:05 AM »
Dear Ravi,

I agree with you.  I shall open a separate topic head.

Arunachala Siva.

General Discussion / Re: Articles,Interviews,News
« on: January 09, 2016, 09:15:57 AM »
Chakkiya Naynar:

Date of Liberation:  Margazhi - Pooradam:
The Lord whom the people following all the six religions associated with SanAthana dharma reach finally, that Siva had one of the 63 great devotees from one other religion, namely Budhdhism (Chakkiyam). The people who seek the real truth, whatever be the religion they belong to if they do an impartial analysis of Saivism, explore that it is the path of worshipping Siva that is ultimate.

In the place Thiruchchanga Mangai where people had the generous mind like the mother earth, Nayanar was born in a family which had agriculture as their profession. He learnt lots of philosaphy, not for useless debating or grazing to boast as a scholar, but to find out the truth. Hence he had love for all the creatures in this world. He was determined to come out of the birth-death cycle. (reincarnation). He reached the city Kanchi , which had lots of scholars and was synonymous with knowledge, out of his quest for the truth. He accepted the path of Buddhism. There he had the opportunity to explore the principles of Buddhism and other religions. He read the scriptures of his religion and other religions analysed them with unbiased thirst for truth. Our Lord always leads people in the correct way if they are truthful and have quest for Him. By His grace he established for himself that it is the path of Siva that is the ultimate truth.

He found out, "There are four basic elements. The deed, doer, its effect and the controller of the effect. Only Saivam has this excellent principle, and others don't. And Siva is the Truth". His conclusion was based on his analysis. It was beyond doubts. It was the fact explored. He was sure, "Whatever be one's state, whatever be the form and outside appearance the right thing to do is not forgetting the holy feet of Sankara ." So he didn't change his appearance of a Buddhist monk, but was always enjoying the sweet feet of Lord Siva in his heart. It is only the people who do not realize or do not wish to realize that Omnipresent Almighty Isha is the God, blaspheme due to their dependence on other religions. But our Nayanar flowed in the path of love for the God whom he found out to be the right.

Common for the invisible formlessness and the visible different forms is the symbol of the Lord called Sivalingam (symbol of Siva). That stands for both form and formless. Sivalingam appeared when Vishnu and four headed brahma tried to find out the head and feet of the God. It is the symbol of that immeasurable unique in-explainable Almighty. Realizing these concepts he everyday went to see the Sivalingam, and when seen he forgot the world, became the wax that saw the fire, his heart blossomed, eyes expanded in bliss, tears of joy appeared as pearls. He didn't know what to do. He took a stone and threw it on the Lord without the knowledge of what he is doing but with great devotion. The Lord was happy with the deed of His devotee, like the kid that feels good when the elders out of the love violently embrace it. In his routine he arrived the next day as well. He then remembered that he had thrown a stone on the Lord. Thinking that that happened only as a blessing of the Lord he took that as his service to that Easily pleased. That day on wards everyday he throws a stone at the Sivalingam and worship the God in the saffron cloth of the Buddhist monks.

Is it right to throw stone on the Lord and worship ? Won't it lead to misinterpretations ? How did the Lord then accept such a worship ? It was not the stones themselves the Lord accepted. It was the devotion behind that deed he accepted. So one can not argue that, "I too will throw stones and call it worship". Whether it is the stone throwing of Chakkiya Nayanar or Kannappa Nayanar's putting the footwear on the Sivalingam's head, it was not the actions but the unimaginable peaks of love that was accepted by the Lord as flawless. Others see only the stones, but the hara takes that as flower.

One day he forgot to do his duty of stone worship and went to have his food. That time he realized, "Oh! How did I forget my Love ? How can I go ahead with my food without worshipping Him ?". He rushed to the three eyed Lord's abode with flood like love and speed. He took a stone and offered it to the feet of God. To bless the devotee who forgot his food, rushed in anxiety to do the service he undertook without any break, the eight armed sugarcane - Sambu - appeared in the horizon on the holy Bull with the Goddess who has the best knowledge of the Agamas. The devotee prostrated, praised the Lord with the folded hands on his head. God offered him the coveted post of being His slave in the Sivaloka. Let the quest for the Absolute and the love that is beyond explanation stay in the mind.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: January 09, 2016, 09:10:20 AM »
Verse 240:

வன்னி கொன்றைவழை சண்பகம் ஆரம்
   மலர்ப்ப லாசொடு செருந்திமந் தாரங்
கன்னி காரங்குர வங்கமழ் புன்னை
   கற்பு பாடலம் கூவிள மோங்கித்
துன்னு சாதிமரு மாலதி மௌவல்
   துதைந்த நந்திகர வீர மிடைந்த
பன்ம லர்ப்புனித நந்தனவ னங்கள்
   பணிந்து சென்றனன் மணங்கமழ் தாரான்.

Sundarar of fragrant garland adoringly crossed
The many-flowered and hallowed gardens galore
Flourishing with vanni, konrai sura-punnai,
Shanbhaga, aram, murukku, serunti, mantara, kura,
Punnai fragrant, parijata, patiri and vilwa trees
And dense-growing jati, mallikai and mullai
And nandhyavarta and alari plants.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: January 09, 2016, 09:08:18 AM »
Verse 239:

நாக சூதவகு ளஞ்சர ளஞ்சூழ்
   நாளி கேரமில வங்க நரந்தம்
பூக ஞாழல்குளிர் வாழை மதூகம்
   பொதுளும் வஞ்சிபல வெங்கு நெருங்கி
மேக சாலமலி சோலைக ளாகி
   மீது கோகில மிடைந்து மிழற்றப்
போக பூமியினு மிக்கு விளங்கும்
   பூம்பு றம்பணை கடந்து புகுந்தார்.

They glowed with greater glory than even the celestial realms
-- The fields, the groves and the gardens without Thillai --,
Sundarar crossed these which were thick with
Stately trees: jambolan, mango, makizh, saralam,
Coco-palm, clove, citron, areca, kumkum, plantain cool,
Iluppai and Vanchi dense; in the lofty groves
That touched the cloud-mandalas, cuckoos warbled.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: January 09, 2016, 09:05:39 AM »
Verse 238:

தேம லங்கலணி மாமணி மார்பில்
   செம்ம லங்கயல்கள் செங்கம லத்தண்
பூம லங்கவெதிர் பாய்வன மாடே
   புள்ள லம்புதிரை வெள்வளை வாவித்
தாம லங்குகள் தடம்பணை சூழுந்
   தன்ம ருங்குதொழு வார்கள்தம் மும்மை
மாம லங்களற வீடருள் தில்லை
   மல்ல லம்பதியி னெல்லை வணங்கி.

The Lord of Thillai does away with the triple malas
Of devotees who hail Him, and grants them Heaven.
Thillai is girt with tanks where red-lotuses wave their heads
As carp-fish dart across them, and bees and waterfowls
That wing nearby, hum and chirp;
From the tank, wave-tossed conches and malanku fish
Pass into fields and fill them.
Sundarar on whose chest dangle gemmy garlands
And garlands of honied lotuses,
Reaching the border of Thillai, stood there, adoring it.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: January 09, 2016, 09:03:27 AM »
Verse 237:

பரம்பொருளைப் பணிந்துதாள்
   பரவிப்போய்ப் பணிந்தவர்க்கு
வரந்தருவான் தினைநகரை
    வணங்கினர்வண் டமிழ்பாடி
நரம்புடையாழ் ஒலிமுழவின்
    நாதவொலி வேதவொலி
அரம்பையர்தங் கீதவொலி
   அறாத்தில்லை மருங்கணைந்தார்.

He hailed there the Supreme Lord and adored His feet:
Then he came to Tirutthinai nakar and there hailed the Lord
Who grants boons to them that worship Him.
Having hailed Him in Tamil verse, rich and great,
He left the town and reached the outskirts of Thillai
Which is ever full of the music of stringed Yazh,
The beat of muzhavu, the chanting of the Vedas
And the melodic lilt of celestial damsels.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: January 09, 2016, 08:58:18 AM »
Verse 236:

அங்கணரை அடிபோற்றி அங்ககன்று மற்றந்தப்
பொங்குநதித் தென்கரைபோய்ப் போர்வலித்தோள் மாவலிதன்
மங்கலவேள் வியிற்பண்டு வாமனனாய் மண்ணிரந்த
செங்கணவன் வழிபட்ட திருமாணி குழியணைந்தார்.

Having hailed the feet of the Lord there, he took leave of Him
And moved on the southern bank of the divine river
And reached Tiru Manikuzhi, where red-eyed Vishnu,
Who, of yore, begged of the martial emperor Maha Bali
In his sacrifice, to gift him with that much of land
Which he could cover by taking three steps;
Here in the shrine Nambi adored the Lord.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: January 09, 2016, 08:56:22 AM »
Verse 235:

பொன்றிரளும் மணித்திரளும்
   பொருகரிவெண் கோடுகளும்
மின்றிரண்ட வெண்முத்தும்
   விரைமலரும் நறுங்குறடும்
வன்றிரைக ளாற்கொணர்ந்து
   திருவதிகை வழிபடலால்
தென்திசையில் கங்கையெனுந்
   திருக்கெடிலம் திளைத்தாடி.

With delight great he bathed in the divine Gedilam
-- The Ganga of the South --, that bears on its waves
Gold, gems, ivory white, pearls flashing like lighting,
Fragrant flowers and sandal of sweet scent,
And with these as offering, adores the shrine of Tiruvatikai.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: January 09, 2016, 08:53:07 AM »
Verse 234:

செம்மாந்திங் கியானறியா
   தென்செய்தே னெனத்தெளிந்து
தம்மானை யறியாத
   சாதியா ருளரே யென்று
அம்மானைத் திருவதிகை
   வீரட்டா னத்தமர்ந்த
கைம்மாவி னுரியானைக்
   கழல்பணிந்து பாடினார்.

"O what have I done in my prideful folly?"
He rued his conduct, and was anon becalmed;
Hailing the feet of the Lord, the One who peeled off
The hide of the tusker and wore it, the Lord
Of Veerattanam enshrined in Tiruvatikai,
Sundarar hymned the decad beginning thus:
"Can there be a race that knows not its leader"?   

Arunachala Siva.

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