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Messages - Subramanian.R

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11131
General topics / Re: Tevaram - Some select verses.
« on: March 09, 2016, 08:44:24 AM »
Verse  19:


மங்கலமாம் செயல்விரும்பி
   மகட்பயந்த வள்ளலார்
தங்குலநீள் சுற்றமெலாம்
   தயங்குபெருங் களிசிறப்பப்
பொங்கியவெண் முளைப்பெய்து
   பொலங்கலங்கள் இடைநெருங்கக்
கொங்கலர்தண் பொழில்மூதூர்
    வதுவைமுகங் கோடித்தார்.


The father of the bride, a prince of patrons,
Gladly engaged himself in auspicious acts;
To the great delight of his vast kith and kin
He reared palikais in rows of beauteous wares;
The hoary town dight with melliferos gardens
Was duly decorated for the connubium.

Arunachala Siva.   

11132
General topics / Re: Tevaram - Some select verses.
« on: March 09, 2016, 08:42:01 AM »
Verse  18:


சென்றவருங் கஞ்சாறர்
   மணமிசைந்த படிசெப்பக்
குன்றனைய புயத்தேயர்
   கோனாரும் மிகவிரும்பி
நின்றநிலை மையினிரண்டு
   திறத்தார்க்கும் நேர்வாய
மன்றல்வினை மங்கலநாள்
   மதிநூல்வல் லவர்வகுத்தார்.



They returned and conveyed Kancharar's consent;
Yeyarkon of hill-like shoulders grew glad;
Wise men versed in astrology fixed the day for matrimony
Befitting the families of both.   

Arunachala Siva.

11133
General topics / Re: Tevaram - Some select verses.
« on: March 09, 2016, 08:39:26 AM »
Verse  17:


வந்தமூ தறிவோரை
   மானக்கஞ் சாறனார்
முந்தைமுறை மையின்விரும்பி
   மொழிந்தமணத் திறங்கேட்டே
எந்தமது மரபினுக்குத்
    தகும்பரிசால் ஏயுமெனச்
சிந்தைமகிழ் வுறஉரைத்து
   மணநேர்ந்து செலவிட்டார்.


Manakkancharar in the fitting way traditional
Received them; he heard their proposal for marriage
And said: "Thus is in keeping with our clan's way."
Thus he gladly consented and gave them leave to depart.   

Arunachala Siva.

11134
General topics / Re: Tevaram - Some select verses.
« on: March 09, 2016, 08:36:04 AM »
Verse  16:


திருமகட்கு மேல்விளங்குஞ்
   செம்மணியின் தீபமெனும்
ஒருமகளை மண்ணுலகில்
   ஓங்குகுல மரபினராய்க்
கருமிடற்று மறையவனார்
   தமராய கழல்ஏயர்
பெருமகற்கு மகட்பேச
   வந்தணைந்தார் பெருமுதியோர்.



She excelled Lakshmi; she was like a lamp of ruby;
Aged men of wisdom came there seeking her peerless hand
For Yeyarkon of heroic anklet -  a servitor of the Lord who is
The blue throated Brahmins --,
Who hailed from the Velala-clan and family of equal renown.   

Arunachala Siva.

11135
General topics / Re: Tevaram - Some select verses.
« on: March 09, 2016, 08:34:02 AM »
Verse  15:


உறுகவின்மெய்ப் புறம்பொலிய
    ஒளிநுசுப்பை முலைவருத்த
முறுவல்புறம் அலராத
   முகிண்முத்த நகையென்னும்
நறுமுகைமென் கொடிமருங்குல்
   நளிர்ச்சுருள்அம் தளிர்ச்செங்கை
மறுவில்குலக் கொழுந்தினுக்கு
   மணப்பருவம் வந்தணைய.


(Years rolled by.) Her form external blazed with luster;
Her waist languished under the big burden of her breasts;
Her teeth were fragrant buds and her smile was pearly.
Cool were her locks; now became nubile the girl
Who hailed from the flawless family.


Arunachala Siva.

11136
General topics / Re: Tevaram - Some select verses.
« on: March 09, 2016, 08:32:03 AM »
Verse 14:


புனைமலர்மென் கரங்களினால்
   போற்றியதா தியர்நடுவண்
மனையகத்து மணிமுன்றில்
   மணற்சிற்றில் இழைத்துமணிக்
கனைகுரல்நூ புரம்அலையக்
   கழல்முதலாப் பயின்றுமுலை
நனைமுகஞ்செய் முதற்பருவம்
    நண்ணினள்அப் பெண்ணமுதம்.



She was in the midst of nurses whose fostering hands
Were soft like flowers; she played in the courtyard
Of the house, building beauteous toy-houses of sand;
She played kazhal and other games to the tinkling
Of her anklets filled with grains of gems;
Thus the ambrosial child reached the first parva
Of girlhood when tender breasts began to bud.


Arunachala Siva.

11137
General topics / Re: Tevaram - Some select verses.
« on: March 09, 2016, 08:30:01 AM »
Verse 13:


காப்பணியும் இளங்குழவிப்
    பதம்நீங்கிக் கமழ்சுரும்பின்
பூப்பயிலும் சுருட்குழலும்
   பொலங்குழையும் உடன்தாழ
யாப்புறுமென் சிறுமணிமே
   கலையணிசிற் றாடையுடன்
கோப்பமைகிண் கிணியசையக்
   குறுந்தளிர்மெல் லடியொதுங்கி.

The babe crossed the tender parva of kappu;
The soft curly hair of the babe was decked with
Pretty little flowers buzzed over by bees;
Her locks and ear-rings of gold dangled together;
A bijou girdle of gems cinctured her slender waist;
She was dressed in a little skirt, and as she plied
Her tender feet soft as small shoot,
Her kinnkini chimed and her skirt rustled.

Arunachala Siva.

11138
General topics / Re: Tevaram - Some select verses.
« on: March 09, 2016, 08:28:09 AM »
Verse  12:


பிறந்தபெரு மகிழ்ச்சியினால்
   பெருமூதூர் களிசிறப்பச்
சிறந்தநிறை மங்கலதூ
    ரியம்முழங்கத் தேவர்பிரான்
அறந்தலைநின் றவர்க்கெல்லாம்
   அளவில்வளத் தருள்பெருக்கிப்
புறந்தருவார் போற்றிசைப்பப்
   பொற்கொடியை வளர்க்கின்றார்.



The hoary town swam in the joy generated by
The birth of the child; auspicious organs resounded;
Those that stood poised in the way of the Lord of gods
Were loaded with gifts; the nurses blessed their ward,
And she grew like an auric liana.

Arunachala Siva.

11139
General topics / Re: Tevaram - Some select verses.
« on: March 09, 2016, 08:26:10 AM »
Verse  11:


குழைக்கலையும் வடிகாதில்
    கூத்தனார் அருளாலே
மழைக்குதவும் பெருங்கற்பின்
    மனைக்கிழத்தி யார்தம்பால்
இழைக்கும்வினைப் பயன்சூழ்ந்த
    இப்பிறவிக் கொடுஞ்சூழல்
பிழைக்குநெறி தமக்குதவப்
   பெண்கொடியைப் பெற்றெடுத்தார்.


By the grace of the Dancing Lord from whose ears
Dangle ear-rings, his wife who could command
Even the descent of rain, bore him a daughter
Who could deliver them from the fettering cycle
Of birth and death bred by deeds.   

Arunachala Siva.


11140


Sri Ramanadeva Maalai is another poem of about 45 verses written by Sivaprakasam Pillai.
Here also, he regrets his inadequacies, shortcomings and uncontrolled mind and the way the
teachings of Bhagavan Ramana set him right.

!. Ramanadeva!  Sitting under the shade of your twin feet, I do not
control my mind.  I do not know the way of singing your divine glories
with devotion.  I do not melt away when meditating on your golden
body, smeared with white Vibhuti, the colour of the moon.

2. From dawn to dusk I spend my days in vain talks.  Not even for
a moment do I think, "Who am I?".  May Lord, you have told me,
"If you speak one world it will multiply into many words."  Ramanadeva,
I am only pretending to be your devotee and not conducting myself as one.

3.  Though I have become old and have suffered from various diseases, I have
not destroyed the desire for women.  The ghost of my mind desires to see their
beautiful faces, to converse with them and to listen to their honey-like speech. 
Even though I give advice to the mind, it does not subside but wanders after them.
Ramanadeva, when will this delusion end and my mind become firm?

8. I have implanted firmly within myself, the knowledge, that you are my Lord and I
am your slave.  I pass my time with the faith that you will stop me and correct me even if
I go badly astray.  Kindly bestow your grace on me to introvert my mind.  Ramanadeva,
whether it be pain or pleasure, grant me whatever you will.

Arunachala Siva.

11141



Sri Sivaprakasam Pillai has also written two long poems titled:

1. Sri Ramana Charita Ahaval -  647 lines -  Ahaval - Tamizh blank verse.
2. Sri Ramana Anugraha Ahaval - 207 lines

Anugraha Ahaval has been rendered in English prose by David Godman.  The original Tamizh
version, I think, is not published by Sri Ramanasramam.  So also Charita Ahaval.

Sri Sivaprakasam Pillai has also made the following works, which are brief poems:

1. Vinnappam - Submission.  This gives the summary of Bhagavan Ramana's teachings and also
his inability to comply with them fully.

A few excerpts from Vinnappam:  Tr. David Godman.

24. "Remain without thinking. If thoughts rise, without trying to
fulfill them, destroy them like enemies.  As soon as a thought
arises, question (yourself), "For whom is this thought?"  (The
answer), "For me" will appear.  Then, think "Who am I?".  By
thinking in this way, the thought that arose will die."

25. "I am Consciousness. What is my nature?" One must constantly
think of this.  When conducting such an inquiry, the obstacles that
rise should be defeated by the above mentioned wonderful weapon,
"Who am I?".  Then the restless mind will become clear and liberation
will be attained."  This is what you said.  It is a very difficult path.

27.  Instead of putting up with all difficulties as your will,
instead of, destroying this troublesome ego, that rises as "I"
and remaining with the attitude, "Your will is my will", I am
going in the direction of my fire-like mind, growing the feeling
"mine", paying greater attention to the body and becoming a slave
of the senses.  I spend my days like this.

28.  The limitless thoughts, rising in many ways, have the "I"
thought as their origin.  You said: "Unless all these thoughts
subside, jnana will not arise."  Is it sufficient (merely), to have
given out these precious words?  Ramanadeva, the liberated one,
is it not your duty to bless me with mauna?

*

2. Sri Ramana Upadesam:

One or two samples:

6. What is the meaning of the statement, "Control the mind?"  It means that even when
the ego and the rest of the mental functions are born, without succumbing to any delusion,
one should destroy them all completely like destroying a great enemy.

9.  "Like the dog that eats human excreta, do not wander seeking women.  If you
associate with these, do not come and stand near me."  Sri Ramana said this (indirectly)
to me.  O mind, did you act according to the injunction?  You yourself think deeply over this.

*

3. Sri Ramana Vachana Saram:

This is simple 44 line poem telling about the repeated teachings of Bhagavan Ramana that
one is not the body or the mind.

I am completing these posts on Sri Sivaprakasam Pillai, one of the greatest devotees
of Bhagavan Ramana and whose liberation was confirmed by Bhagavan Himself in 1948.

Since Ramana's real nature is our own real nature Ramana darshan is only knowing myself,
(With His grace).

Arunachala Siva. 

11142
General topics / Re: Hridaya - John Grimes:
« on: March 08, 2016, 04:19:48 PM »
Incredibly, Sri Ramana's experience was unmotivated.  He recalled: 'I knew nothing of life and had no idea
that it was full of sorrow;  and I had no desire to avoid rebirth or seek release, to obtain detachment or
liberation. (ibid. p.12) True, His awakening was set in motion by a 'sudden fear of death', but it should
be noted that this fear appeared suddenly, spontaneously.  The boy was not consciously seeking to avoid
death or seek a solution to life's problems. From that moment on Sri Ramana remained perpetually,
continuously absorbed in that force.

Bhagavan Ramana's life and teachings were an incredible confirmation of both the Upanishadic teachings
as well as the teachings of Advaita Vedanta. However, in an interesting twist in this instance, Sri Ramana's
teachings are primary revelation of Advaita are a confirmation of His awakening because they are found to be
in accord with His teachings!  It is a wonderful phenomenon that the words of Lord Ramana, in numerous
instances, are virtually the exact words in the Upanishads, in the teachings of the Sages, and a host of others.
What is remarkable is that Lord Ramana had no knowledge of the ancient teachings before His Self Realization
and only came to learn of them many years after.

contd.,

Arunachala Siva.                     

11143
The Importance of Questioning in Other Traditions:

So now let us appreciate that, for Bhagavan, inquiry is not merely an asset in spiritual life, it is the
primordial first spiritual discipline, the very basis for making headway in the work of becoming disciples.
Bhagavan is not alone in emphasizing Vichara's primacy among disciplines: since ancient times teachers
in other traditions have drummed into their disciples the necessity of inquiry, compelling them to take it
up with all vigor and intensity.  In Tang dynasty China, for example, Ch'an masters advised monks to question
with the urgency of discovering one's head was on fire; Vichara, (in the Ch'an tradition, inquiry is not referred
to as 'vichara'  but variously as 'koan practice', 'working with the question', critical phrase, key phrase', 'turning word', etc.,), they said, should be taken up with the gravity of heart, that one might have if both one's parents had suddenly just died.  In Japan, the great 12th century Zen master Dogen emphasized the
urgency of inquiry by regularly reminding his monks the harsh existential reality by regularly reminding his
monks of the harsh existential reality we all face;  the certainty of our death and the uncertainty of the time of
our death.  (12th century. Korean Son Master Chinul).

The ancient voices anticipate Bhagavan's own words:  'The essential point is ...inquiry into the Self.'  'In order
to give up the sense of doership, one must seek to find out who the doer is.  Inquire within and the sense of
doership will vanish. Vichara is the method.  (Talks $ 596 and $ 429).

We will do well to reflect on Bhagavan's words and the precious opportunity His method affords us.  We will
want to be wary of taking Vichara for granted, imagining that the option to practice it will be there indefinitely.
To wait for some imagined future moment when we are better prepared or to lose precious time in lesser
spiritual endeavors is tragic and foolish.  The fact is, Bhagavan says, 'there are no other adequate means.'
(Who am I? $ 12)  Never speaking arbitrarily, what Bhagavan says has power because what He says is true.
If Vichara is the only means, then how can we reasonably put it off any longer!  Let us take these words
to heart and allow them to serve as our initiation into actual practice.

contd.,

Arunachala Siva.             
               

11144
General Discussion / Re: Rough Notebook-Open Forum
« on: March 08, 2016, 12:41:31 PM »
Kochengat Chozha Nayanar liberation:

Masi (Kumbha)  month - Sadhayam star day:

This has been already posted by me in the earlier round of covering the 63 Saiva Saints.  Please go
through the same for knowing the full details.

Arunachala Siva.

11145
General topics / Hridaya - John Grimes:
« on: March 08, 2016, 12:35:14 PM »
(This article appeared in Mountain Path, Jan.- Mar. 2016)

*


Reflect for a moment.  Bhagavan Ramana was just sixteen years old;  basically a normal village boy
virtually devoid of any religious vocabulary.  He had never heard the terms:  Brahman, Atman, Moksha,
Sadhana.


One day, at the age of sixteen, He spontaneously lay down in a first floor room of His uncle's house,
held His breath, kept His lips tightly closed, and a death experience happened to Him.  He did none
of this consciously.  As the experience unfolded, He inquired, 'Who am I who is dying?' and a force arose
in Him.  'Well then,' I said to myself, 'this body is dead and will be reduced to ashes. But with the death of
this body, am 'I' dead?  Is the body 'I'?  This body is silent and inert.  But I felt the full force of my
personality and even the sound 'I' within myself, apart from the body. So 'I am a Spirit, a thing transcending
the body.  The material body dies, but the Spirit transcending it cannot be touched by death.  I am therefore,
the deathless Spirit.'  (B.V.Narasimha Swami:  'The Life and Teachings of Sri Ramana Maharshi, Chap.
'Born Anew.')

From that moment on, the 'I' or Pure Consciousness was experienced as the only Reality.  And this
never ceased.  Years later, when Sri Ramana was speaking of this event, He said:  'Absorption in the
Self has continued from that moment right up to this time.   (ibid.)

Whether His body was engaged in talking, walking, sitting, eating, or anything else, it would forever more
be centered on the Imperishable.

contd.,

Arunachala Siva.                     

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