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Messages - Subramanian.R

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Sadhu Natananda writes:-

Air which is formless, resides in boundless Space and contains one with it.  Similarly, pure conscious
power (Chitsakti) pervades the perfect supreme Space (Parakasa) in an undifferentiated manner.
{This is called Nada and Bindu}.  In the case of air, two different aspects, dynamic and static exist.
Similarly, in consciousness there are also two different powers, parted and whole.  These two are
known respectively as 'mind with form' and 'mind without form'.

MIND WITH FORM is present in the ignorant.  THE MIND WITHOUT FORM is present in the Jnanis.
The divided form of consciousness is a spurious form.  It is conscious of adjuncts and manifests

Sankalpas exist because of attachment.  The mind without form, which is undivided power of
Consciousness, is the true nature of Consciousness.  The mind without form which shines as the
Supreme Self in a Jivanmukta, is free from adjuncts and consequently has the form of Mauna.
Since it is free from attachment, there is no place in it for Sankalpas. 

Some thoughts do occasionally arise in Jnanis on account of their response to their environment.
However, such thoughts do not attach to their minds.  Like seeds that cannot sprout after they
have been roasted, these thoughts do not lead to rebirth.

(Source:  Sri Ramana Darsanam, Sri Ramanasramam. Truvannamalai.)

Arunachala Siva. 


Major Chadwick (Sadhu Arunachala) writes as random thoughts:

I realize that I have only to strive sincerely and I, too can reach that value of peace, where there is
no more sorrow or trouble, just because the objective world of sorrow and trouble has entirely
ceased to exist.

I see him sitting in the Hall completely detached, entirely unmoved, by the happenings which
seem so momentous to me, his face wreathed in the loveliest of smiles, and an expression of
serenity and beauty on it which it is impossible to describe, or even believe unless you have
seen it for yourself.  And this is an eternal source of hope and encouragement for me.  No books
written in the past, no stories of former saints can convey this same message; after all
there is always the chance that they may have been frauds.  But THIS is absolutely genuine and I
am unable to doubt any longer even if I want to.  And I suppose, that is why people come here
and stay.  Here we are on the bed-rock of certainty in an ever-changing and uncertain world.
Nothing can shake our faith, in this as long as we have the living presence here before us.

Methods do not matter, attainment does not matter.  Questions disappear, for one gradually begins
to realize that there is nothing, nothing but Him.

"But did'not Maharshi once write some Hymns to Arunachala?", you may ask.  "How do you explain
this if there is nothing?"

I can't.  It is one of those delightful inconsistencies that one must expect to find among Jnanis.  He says
there is nothing and yet writes hymns to God.  But you surely don't expect a Jnani to be cut to your
pattern, do you?  Who are you to be able to say whether a thing is consistent or inconsistent?
Yours is such a narrow, relative point of view, while his is the Absolute, Universal point of view. 
There can be no comparison.  Anyhow ask him, I can't explain it.  But then I don't much want to. 
The Hymns are beautiful and he wrote them. Surely that is enough!

"But just one more question.  Why did he move, why did he move to Arunachala (from Madurai)?

I can't say, but if you were to ask him he would probably say he has never gone anywhere.
He is where he always was.  Not a very satisfactory answer from our point of view. But from his,
the only one.  He would also probably say that there is only one point of view, the others do not exist,
and leave you to work it out for yourself.  The fact is undoubtedly that for US, he did come and we
are now celebrating his arrival.  And, truly, Tiruvannamalai has been blessed by His Presence,
and all of us who have had the good fortune to sit at His feet.  I doubt if we realize how lucky we are.
One is inclined to get used to things and take them for granted.  That is the nature of the ego.  But
there is no taking Bhagavan for granted, He is always suprisingly different, and that is one of the
great wonders of His Presence.

But, gentle reader, these are only random thoughts.  I am not trying to interpret Bhagavan for
you or explain His philosophy.  That is far beyond me. 

The only person who can wrote about Bhagavan is the person who really knows Him, and that
only person who really knows Him is Bhagavan Himself.  And it is perfectly certain that Bhagavan
will never write about himself.

You say:  "If there is nothing, why write?"

Yes, why?  The whole thing can be summed up in four words: 

                         THERE IS NOTHING. BE! 

When one understands those four words, one understands everything including Bhagavan Himself.

Then, there is no more to say.

(Source:  Arunachala's Ramana.,  Boundless Ocean of Grace, Volume 6. Sri Ramanasramam, Tiruvannamalai.)

Arunachala Siva.

As I crossed the arch of Sri Ramanasramam,  a deep silence enveloped me, in which I felt ever abided,
having been there many many ages and that I would be forever.  I felt that the Asramam could give
the true seeker the experience of being in Mount Kailash, the abode of Lord Siva,and perhaps an even
better one.  A seeker like myself, who is still in the bondage of the physical body, would find it difficult to
control mind and body in a challenging place such as the Himalayas.  The cold and the scarcity of food and water would distract me.

In Tiruvannamalai I realized that Lord Siva, Kailashapathi Himself, had incarnated on earth as Sri Ramana.
My quest, yearning, delusions and dualities were quenched by the master's divine grace and mercy,
elevating my mind to a deep state of meditation.  I found no difference between Sri Shishunaala Sherief
(my first Guru) and Sri Ramana Maharshi.  I realized that it is Lord Siva who dwells in the lotus hearts
of both the souls. 
In the ocean of life, with its enormous ebbs and tides Bhagavan drew me into the deep ocean of silence.
Later I received His guidance and teachings through His writings. His words were like an oasis in the desert.
Advaita is not easily understandable, but Bhagavan made it sound familiar and easily attainable.  This is
what makes Him a unique master.  More than His words and teachings, Sri Ramana Himself became very
dear to me.  He is a true father, a loving mother, a divine friend, an eternal Sadguru.  His simplicity,
desirelessness, freedom from all passions, and His teaching that only 'I' exists and nothing else, His state
of ever abiding in the 'I' made a deep impression on me.


Arunachala Siva.         

After Bhagavan explained to him that Sphurana means 'vilanguvadhu' (shining or being clear) or
'vilakkuvadhu' (making clear),  Devaraja Mudaliar went somewhat off topic by asking, 'Is it not a sound
we hear?  Since his original question was about the meaning of the word, Sphurana in Aham Sphurana,
it was not relevant to ask about a sound, unless he imagined that Aham Sphurana is somehow a sound
of sound, unless he imagined that Aham Sphurana is somehow a sound of sound, unless he imagined that
Aham Sphurana is somehow a sound of some sort.  However, just as Aham Sphurana is not literally a light,
it is also not literally a sound, but just it can be described metaphorically as a light, it could also (at a stretch
of imagination) be described metaphorically as a sound, so it seems that Bhagavan replied implying that
it is not a sound that we can hear but a 'sound' (figuratively speaking) hat we become aware of it.  That is,
the nature of 'I' (aham) and hence of the shining of 'I' (Aham Sphurana) is silence, so it it is described
metaphorically as a 'sound', it is 'soundless sound', and hence it cannot be heard heard but can only be
experienced in silence.


Arunachala Siva.                 

General topics / Re: Tevaram - Some select verses.
« on: March 02, 2016, 03:34:02 PM »
Verse  150:

ஊனமுது கல்லையுடன்
    வைத்திதுமுன் னையின்நன்றால்
ஏனமொடு மான்கலைகள் 
   மரைகடமை யிவையிற்றில்
ஆனவுறுப் பிறைச்சியமு 
   தடியேனுஞ் சுவைகண்டேன்
தேனுமுடன் கலந்ததிது 
   தித்திக்கும் எனமொழிந்தார்.

He placed before Him the cup of nectarean food
And implored Him thus: "This is even more delicious
Than what I offered earlier; with the flesh of hog
I have cooked the daintiest portions of stag,
Antelope and katama; I too have tasted it;
It is mixed with honey; it'll taste sweet (eat)."

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: March 02, 2016, 03:32:08 PM »
Verse  149:

வந்துதிருக் காளத்தி 
   மலையேறி வனசரர்கள்
தந்தலைவ னார்இமையோர்   
   தலைவனார் தமையெய்தி
அந்தணனார் பூசையினை
    முன்புபோ லகற்றியபின்
முந்தைமுறை தம்முடைய
   பூசனையின் செயல்முடிப்பார்.

The Lord of the hunters ascended Tiru-k-Kalatthi Hill
And reached the presence of the Lord of gods;
As before he removed the Brahmin?s offerings
And performed the pooja after his fashion.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: March 02, 2016, 03:29:45 PM »
Verse 148:

நல்லபத முறவெந்து
   நாவின்கண் இடுமிறைச்சி
கல்லையினிற் படைத்துத்தேன் 
   பிழிந்துகலந் ததுகொண்டு
வல்விரைந்து திருப்பள்ளித்
    தாமமுந்தூய் மஞ்சனமும்
ஒல்லையினின் முன்புபோல்
    உடன்கொண்டு வந்தணைந்தார்.

He gathered into a cup the tasted food cooked fittingly;
He poured honey into it and mashed it;
He fared forth swift, gathering flowers, leaves
And water for holy ablutions as before;
Thus toward his deity he hastened.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: March 02, 2016, 03:27:37 PM »
Verse  147:

எண்ணிறந்த கடவுளருக்
   கிடுமுணவு கொண்டூட்டும்
வண்ணஎரி வாயின்கண்
    வைத்ததெனக் காளத்தி
அண்ணலார்க் காம்பரிசு
   தாஞ்சோதித் தமைப்பார்போல்
திண்ணனார் திருவாயில்
   அமைத்தார்ஊன் திருவமுது.

Like placing in the ruddy mouth of Agni
The offerings that are to be conveyed to the celestial beings,
Into his holy mouth he put the fried flesh to taste it
For making an offering to the Lord of Kalatthi.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: March 02, 2016, 03:25:46 PM »
Verse  146:

வாயம்பால் அழிப்பதுவும் 
   வகுப்பதுவும் செய்தவற்றின்
ஆயவுறுப் பிறைச்சியெலாம்
    அரிந்தொருகல் லையிலிட்டுக்
காயநெடுங் கோல்கோத்துக் 
   கனலின்கண் உறக்காய்ச்சித்
தூயதிரு அமுதமைக்ககச் 
   சுவைகாணல் உறுகின்றார்.

With sharp darts he tore and carved the flesh;
He gathered into a different cup the fleshy parts
Of animals; on points of arrows he fried them fittingly;
To make a holy offering, he desired to taste it.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: March 02, 2016, 03:23:48 PM »
Verse  145:

இந்தனத்தை முறித்தடுக்கி
    எரிகடையும் அரணியினில்
வெந்தழலைப் பிறப்பித்து 
   மிகவளர்த்து மிருகங்கள்
கொந்திஅயில் அலகம்பாற் 
   குட்டமிட்டுக் கொழுப்பரிந்து
வந்தனகொண் டெழுந்தழலில் 
   வக்குவன வக்குவித்து.

He chopped off fuel-wood and piled them up;
He churned out fire and kept it ablaze;
With sharp darts he severed the fat and the flesh;
He then fried what ought to be fried.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: March 02, 2016, 03:21:35 PM »
Verse 144:

பட்டவன விலங்கெல்லாம்
   படர்வனத்தில் ஒருசூழல்
இட்டருகு தீக்கடைகோல்
   இருஞ்சுரிகை தனையுருவி
வெட்டிநறுங் கோல்தேனும்
    மிகமுறித்துத் தேக்கிலையால்
வட்டமுறு பெருங்கல்லை 
   மருங்குபுடை படவமைத்தார்.

He gathered all the hunted animals in one place;
He drew out his sword and chopped off arani sticks;
He broke several twigs laden with the hives of honey-bees;
He wove broad-based cups of teak leaves.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: March 02, 2016, 03:19:17 PM »
Verse  143:

பயில்விளியால் கலையழைத்துப்
   பாடுபெற ஊடுருவும்
அயில்முகவெங் கணைபோக்கி
    அடியொற்றி மரையினங்கள்
துயிலிடையிற் கிடையெய்து 
   தொடர்ந்துகட மைகளெய்து
வெயில்படுவெங் கதிர்முதிரத்
   தனிவேட்டை வினைமுடித்தார்.

He would imitate the call of a stag;
When deer came responding to the call,
He smote them all, with his sharp darts;
He would track the foot-prints of antelopes
Reach their slumbering habitat and kill them.
He also hunted many a katama;
Thus would he complete his hunt as the rays
Of the sun grew fierce.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: March 02, 2016, 03:16:53 PM »
Verse  142:

திருமலையின் புறம்போன
    திண்ணனார் செறிதுறுகல்
பெருமலைக ளிடைச்சரிவில்
   பெரும்பன்றி புனம்மேய்ந்து
வருவனவுந் துணிபடுத்து
   மானினங்கள் கானிடைநின்
றொருவழிச்சென் றேறுதுறை
   ஒளிநின்று கொன்றருளி.

The huge hogs that grazed in the fields
On the slopes of craggy hills, were downed by Thinnan
Who thither came as he left the Holy Hill.
He ambushed at a vantage-point by which
Should pass the antelopes in a single file
On a narrow path, and he killed them whereby
He but conferred on them grace divine.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: March 02, 2016, 03:14:46 PM »
Verse  141:

இவ்வண்ணம் பெருமுனிவர்
   ஏகினார் இனியிப்பால்
மைவண்ணக் கருங்குஞ்சி
   வனவேடர் பெருமானார்
கைவண்ணச் சிலைவளைத்துக் 
   கான்வேட்டை தனியாடிச்
செய்வண்ணத் திறம்மொழிவேன்
    தீவினையின் திறம்ஒழிவேன்.

Thus departed the great muni; I will now narrate
The peerless hunting of the prince of hunters,
The one of beauteous tuft, dazzling inky dark;
I will narrate how he bent his bow and displayed
His skill in the forest; thus will I rid me of evil.   

Arunachala Siva.

General topics / The Unexpected Feast- Smt. T. R. Kanammal
« on: March 02, 2016, 02:21:25 PM »
(The above article appeared in Mountain Path, April - June 2007.)


One day two destitute-looking Brahmins entered the Hall.  It was known that they earned their livelihood
by the wretched and socially demeaning occupation of bearing the dead to the cremation grounds.
Both were extremely hungry after having discharged their duties.

Custom demand that anyone entering a house recently visited by death should take a bath immediately
upon leaving.  This stricture applies particularly if one steps into the cremation ground, and more particularly
if one is involved in removing and physically transporting the departed to this place.

A heated argument had ensued between the two men about the propriety of coming to the Asramam to have
a meal without having bathed.  While one of them keenly felt the unseemliness of transgressing this hallowed
custom, the other dismissed it as impracticable in view of their acute hunger.  Assured of a meal in the
Asramam, which was on their way home, they thought they might appease their appetite.  They came to the
Hall and sat down.  One of them excitedly and abruptly said to Bhagavan:

'Swami,  I have been insisting on the customary bath before we sit for our meal.  Is that not but and prosper?'

Bhagavan responded in a very soft tone,'No one can say you are unjust.'  The other at once, is a greatly
agitated voice, burst forth:

'The pangs of hunger are so intense and our entrails are being devoured.  Is it wrong to eat when hunger
is so gnawing?'

Bhagavan quietly replied, 'Who says it is wrong? Not at all.'

Shocked, looking at one another, they asked in one voice, 'But then  who is wrong?'


Arunachala Siva.   

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