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Messages - Subramanian.R

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Verse 315  & 316:

The ego is increased by these two, so one should seek the destruction of these (the ego and its two causes)
by meditating on the real Self, seeing Brahman everywhere.  And these three go only by increasing the
desire for being good to others.

Verse  317:

If you stop selfish work, you stop the internal desire.  By stopping the internal desire, you stop the selfish
thought.  And the stopping of desire is what is called freedom even in this life itself - Jivan Mukti.   

Verse  318:

With that desire for being good to others increases the desire for selfish fulfilments subside.  As when
the sun rises, all the darkness subsides.

Verse  319:

Darkness and its actions (different kinds of mistakes that come from the darkness) are not seen when
sun, the Lord of the day, rises.  So, when that one, eternal Blissfulness is felt, there is no more bondage,
neither is there the scent of sorrow.


Arunachala Siva.     

General topics / Re: Tevaram - Some select verses.
« on: March 03, 2016, 08:43:04 AM »
Verse 160:

முன்னைநாள் போல்வந்து
    திருமுகலிப் புனல்மூழ்கிப்
பன்முறையும் தம்பிரான்
   அருள்செய்த படிநினைந்து
மன்னுதிருக் காளத்தி 
   மலையேறி முன்புபோல்
பிஞ்ஞகனைப் பூசித்துப் 
   பின்பாக ஒளித்திருந்தார்.

He had his bath in the divine Mukali
As on the day before, and he contemplated the grace
Of the lord in multifoliate ways.
He ascended the Hill of Tiru-k-Kalatthi
And did his pooja to Pinggnakan as is his wont
And then stood in hiding, behind the Lord.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: March 03, 2016, 08:41:23 AM »
Verse  159:

கனவுநிலை நீங்கியபின் 
   விழித்துணர்ந்து கங்குலிடைப்
புனைதவத்து மாமுனிவர் 
   புலர்வளவும் கண்துயிலார்
மனமுறும்அற் புதமாகி 
   வரும்பயமும் உடனாகித்
துனைபுரவித் தனித்தேர்மேல்
    தோன்றுவான் கதிர்தோன்ற.

He woke up from his dream, the great muni of tapas;
He wouldn?t sleep during the rest of the night;
It was his night of mystical tremendum.
At dawn Aruna rose up in his car unique
Yoked to a single swift steed.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: March 03, 2016, 08:38:11 AM »
Verse  158:

உனக்கவன்தன் செயல்காட்ட
   நாளைநீ யொளித்திருந்தால்
எனக்கவன்தன் பரிவிருக்கும் 
   பரிசெல்லாம் காண்கின்றாய்
மனக்கவலை ஒழிகென்று 
   மறைமுனிவர்க் கருள்செய்து
புனற்சடிலத் திருமுடியார்
   எழுந்தருளிப் போயினார்.

"I will demonstrate his acts to you; if tomorrow
You watch concealed, you will sure witness
His love and loving-kindness, all for Me;
Be rid of your mental torment." Thus He spake
In grace to the great muni and anon
The Lord of matted hair where courses the flood
Took to His form invisible.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: March 03, 2016, 08:35:46 AM »
Verse  157:

அவனுடைய வடிவெல்லாம்
    நம்பக்கல் அன்பென்றும்
அவனுடைய அறிவெல்லாம் 
   நமையறியும் அறிவென்றும்
அவனுடைய செயலெல்லாம் 
   நமக்கினிய வாமென்றும்
அவனுடைய நிலைஇவ்வா 
   றறிநீயென் றருள்செய்வார்.

"His form entire is all love for Us solely;
All his knowledge is Gnosis that truly cons Us;
Every one of his acts is endearing to Us;
Know him to be thus, even thus." Thus He.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: March 03, 2016, 08:32:57 AM »
Verse  156:

அன்றிரவு கனவின்கண் 
   அருள்முனிவர் தம்பாலே
மின்திகழுஞ் சடைமவுலி 
   வேதியர்தா மெழுந்தருளி
வன்திறல்வே டுவன்என்று 
   மற்றவனை நீநினையேல்
நன்றவன்தன் செயல்தன்னை
    நாமுரைப்பக் கேள்என்று.

That night, the Lord-Brahmin whose matted hair
Flashes fulgurously, appeared in the somnium
Of the great muni, and spake thus in grace;
"Rate him not as a mere hunter fierce;
Hearken to his deed which We unfold to you."   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: March 03, 2016, 08:30:32 AM »
Verse  155:

அந்நிலையில் அன்பனார் 
   அறிந்தநெறி பூசிப்ப
மன்னியஆ கமப்படியால்
   மாமுனிவர் அருச்சித்திங்
கென்னுடைய நாயகனே 
   இதுசெய்தார் தமைக்காணேன்
உன்னுடைய திருவருளால்
    ஒழித்தருள வேண்டுமென.

He performed pooja for the Lord in the way
Known to him; the great muni who did pooja
As ordained in the ever-abiding Agamas
Implored Him thus: "O my Lord, I could not find him
Who had wrought this; I pray that You be pleased
To put an end to this by Your divine grace."   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: March 03, 2016, 08:27:47 AM »
Verse  154:

முன்புதிருக் காளத்தி
   முதல்வனார் அருள்நோக்கால்
இன்புறுவே தகத்திரும்பு
    பொன்னானாற் போல்யாக்கைத்
தன்பரிசும் வினையிரண்டும் 
   சாருமலம் மூன்றுமற
அன்புபிழம் பாய்த்திரிவார்
   அவர்கருத்தின் அளவினரோ.

As the Lord of Kalatthi had cast on him
His looks of Grace, like iron getting transmuted
By the sweet alchemic touch, his two-fold karma
And triple mala were totally done away with;
His body had come to be wrought of ethereal fire;
He moved about as love embodied.
Is he within the ken of any one's comprehension?   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: March 03, 2016, 08:25:23 AM »
Verse  153:

நாணனொடு காடனும்போய்
   நாகனுக்குச் சொல்லியபின்
ஊணும்உறக் கமுமின்றி
    அணங்குறைவா ளையுங்கொண்டு
பேணுமக னார்தம்பால் 
   வந்தெல்லாம் பேதித்துக்
காணுநெறி தங்கள்குறி 
   வாராமற் கைவிட்டார்.

Nanan and Kadan broke the intelligence
To Nakan who grieved forsaking food and sleep;
He came with the priestess, and in manifold ways
Essayed to cure his son, but in vain.
Abandoning hope, they hied back to their place.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: March 03, 2016, 08:23:07 AM »
Verse  152:

மாமுனிவர் நாள்தோறும்
    வந்தணைந்து வனவேந்தர்
தாமுயலும் பூசனைக்குச் 
   சாலமிகத் தளர்வெய்தித்
தீமையென அதுநீக்கிச்
    செப்பியஆ கமவிதியால்
ஆமுறையில் அருச்சனைசெய்
    தந்நெறியில் ஒழுகுவரால்.

The great Muni came every day; great was
His grief when he witnessed the remains
Of the pooja performed by the prince of the jungle;
He would clear them, perform purificatory rites
And do pooja as ordained in the Agamas
Poised in his righteous way.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: March 03, 2016, 08:21:19 AM »
Verse  151:

இப்பரிசு திருவமுது 
   செய்வித்துத் தம்முடைய
ஒப்பரிய பூசனைசெய்
    தந்நெறியில் ஒழுகுவார்
எப்பொழுதும் மேன்மேல்வந் 
   தெழும்அன்பால் காளத்தி
அப்பர்எதிர் அல்லுறங்கார்
   பகல்வேட்டை யாடுவார்.

Thus he feasted the Lord and performed His pooja
Poised in the Godly way peerless; love swelled
More and more in him; he would not slumber
At night; during day he would go a-hunting   

Arunachala Siva.


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.                 

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