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Messages - Subramanian.R

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11311
General topics / Re: Tevaram - Some select verses.
« on: March 01, 2016, 09:18:07 AM »
Verse  128:


சார்வருந் தவங்கள் செய்தும் 
   முனிவரும் அமரர் தாமும்
கார்வரை அடவி சேர்ந்தும் 
   காணுதற் கரியார் தம்மை
ஆர்வமுன் பெருக ஆரா 
   அன்பினிற் கண்டு கொண்டே
நேர்பெற நோக்கி நின்றார் 
   நீளிருள் நீங்க நின்றார்.

Even by achieving the well-nigh impossible askesis,
Even by abiding in forests of cloud-capped hills
Munis and celestial beings could seldom behold the Lord.
With growing longing and love unabated, he eyed
The Lord and stood straight before Him;
Thus he stood till the dense darkness dissolved.   
   

Arunachala Siva.

11312
General topics / Re: Tevaram - Some select verses.
« on: March 01, 2016, 09:16:02 AM »
Verse 127:


அவ்வழி யந்தி மாலை 
   அணைதலும் இரவு சேரும்
வெவ்விலங் குளவென் றஞ்சி
    மெய்ம்மையின் வேறு கொள்ளாச்
செவ்விய அன்பு தாங்கித்
   திருக்கையில் சிலையும் தாங்கி
மைவரை யென்ன ஐயர்
    மருங்குநின் றகலா நின்றார்.


Now came still evening on; into night melted twilight;
Dreading the traffic of wild beasts, and poised in true love,
He who was like a dark hill, held fast his bow
And stood firm beside the Lord.

Arunachala Siva.

11313
General topics / Re: Tevaram - Some select verses.
« on: March 01, 2016, 09:14:04 AM »
Verse  126:


அன்னவிம் மொழிகள் சொல்லி 
   அமுதுசெய் வித்த வேடர்
மன்னனார் திருக்கா ளத்தி 
   மலையினார்க் கினிய நல்லூன்
இன்னமும் வேண்டு மென்னும் 
   எழுபெருங் காதல் கண்டு
பன்னெடுங் கரங்கள் கூப்பிப் 
   பகலவன் மலையில் தாழ்ந்தான்.



Having fed the Lord inducing Him with endearing words
The prince of hunters desired to feed the God
Of Tiru-k-kalatthi Hill with still more savory flesh;
Sensing his swelling love, the sun hailed him
Folding his myriad rays and into the mountain descended.

Arunachala Siva.

11314
General topics / Re: Tevaram - Some select verses.
« on: March 01, 2016, 09:11:46 AM »
Verse  125:


கொழுவிய தசைக ளெல்லாம் 
   கோலினில் தெரிந்து கோத்தங்
கழலுறு பதத்திற் காய்ச்சிப் 
   பல்லினா லதுக்கி நாவிற்
பழகிய இனிமை பார்த்துப் 
   படைத்தஇவ் விறைச்சி சால
அழகிது நாய னீரே 
   அமுதுசெய் தருளும் என்றார்.


"I have chosen the daintiest portions of flesh and fat
And fried them on the points of arrows;
They are well-cooked and roasted; I have crushed them
With my teeth, tasted them and gathered
The toothsome morsels; these are delicious indeed;
Be pleased to partake of them." Thus he.

Arunachala Siva.

11315
General topics / Re: Tevaram - Some select verses.
« on: March 01, 2016, 09:09:49 AM »
Verse  124:


தலைமிசைச் சுமந்த பள்ளித்   
   தாமத்தைத் தடங்கா ளத்தி
மலைமிசைத் தம்பி ரானார் 
   முடிமிசை வணங்கிச் சாத்திச்
சிலைமிசைப் பொலிந்த செங்கைத்
    திண்ணனார் சேர்த்த கல்லை
இலைமிசைப் படைத்த ஊனின் 
   திருவமு தெதிரே வைத்து.



The fresh flowers and leaves that he bore on his hair
He lovingly placed on the crown of the Lord
Of Kalatthi Hill; Thinnan whose roseate palm
Held the bow, then placed before the Lord, the cup
Of woven leaves which held the nectarean offering.   

Arunachala Siva.

11316
General topics / Re: Tevaram - Some select verses.
« on: March 01, 2016, 09:07:11 AM »
Verse  123:


இளைத்தனர் நாய னார்என் 
   றீண்டச்சென் றெய்தி வெற்பின்
முளைத்தெழு முதலைக் கண்டு 
   முடிமிசை மலரைக் காலில்
வளைத்தபொற் செருப்பால் மாற்றி
   வாயில்மஞ் சனநீர் தன்னை
விளைத்தஅன் புமிழ்வார் போல 
   விமலனார் முடிமேல் விட்டார்.



He felt that the Lord was languishing in hunger;
He rushed and beheld the Swayampu Lord;
He removed the strewn flowers on His crown
With his beauteous slippered foot; he be-sprinkled
The deity with the water stored in his mouth.
Lo, it was his love that he let flow on the crown
Of the Lord -- the Purifier.


Arunachala Siva.

11317
General topics / Re: Tevaram - Some select verses.
« on: March 01, 2016, 09:04:12 AM »
Verse  122:



தனுவொரு கையில் வெய்ய 
   சரத்துடன் தாங்கிக் கல்லைப்
புனிதமெல் லிறைச்சி நல்ல
    போனகம் ஒருகை யேந்தி
இனியஎம் பிரானார் சாலப் 
   பசிப்பரென் றிரங்கி யேங்கி
நனிவிரைந் திறைவர் வெற்பை 
   நண்ணினார் திண்ண னார்தாம்.


He took the bow and fierce darts in one hand;
In the other he bore the cup of soft and savory flesh.
"My sweet Lord will sure be hungry" he thought feelingly,
And reached the Lord's hill in great swiftness.

Arunachala Siva.   

11318
General topics / Re: Tevaram - Some select verses.
« on: March 01, 2016, 09:02:01 AM »
Verse  121:


கானவர் போன தோரார் 
   கடிதினில் கல்லை யின்கண்
ஊனமு தமைத்துக் கொண்டு 
   மஞ்சனம் ஆட்ட உன்னி
மாநதி நன்னீர் தூய 
   வாயினிற் கொண்டு கொய்த
தூநறும் பள்ளித் தாமம் 
   குஞ்சிமேல் துதையக் கொண்டார்.


Thinnan knew not of the departure of the hunters;
He swiftly made ready the cup of flesh for carrying;
For the ablutions of the deity he filled his hallowed mouth
With the pure water of the river; he also stuck to his hair
Many flowers and leaves, all fresh.   

Arunachala Siva.

11319


Dr. M.H. Syed writes:

What does the modern science say?  In his book, The Limitations of Science, J.W.N. Sullivan says:
"There is also the hypothesis held by a few distinguished scientists that life as old as matter,
and in that sense, has had no origin."  Further, the same author says in his Bases of Modern Science: 
"It is quite possible that the actual substance of the Universe, is mental, that the stuff of events
is similar percepts.  The fact that a piece of matter has been reduced by the theory of relativity to
a system of events, that it is no longer regarding as the enduring stuff of the world, makes
the hypothesis that the "physical" and the "mental" are essentially similar, very possible."
In this respect, the words of the Maharshi are crystal clear.  In Who am I?, He says:

"Nor is there any such thing as the physical world apart from and independent of thought....
Just as the spider draws out the thread of the cobweb from within itself and withdrawn it again
onto itself, the mind projects the world and absorbs it back into itself." 

That is the metaphysical basis of Bhagavan Ramana's philosophy, which we see is quite in harmony
with the trend of modern scientific thought.  Bow how does He solve the moral problem of good
and evil?  Does He simply etherealize all evil and deny the problem?  No.  The real Master that He is,
the Maharshi you:  "All the evil lies in you in the form of the ego.  Endeavour first to eradicate it,
instead of probing into the evil you see in others.  As you are, so is the world."
It is a hard precept to practice, hard, indeed, even to accept, unless you have the purity of heart,
and understanding, without which, however, no spiritual endeavor is at all possible.  In a few lines,
the Sage tells you the attitude that you should adopt towards the external world, in which, in fact,
is not external to your mind.  In Who am I?, He says:

"There are no two minds, one good and the other evil.  It is only the vasanas or tendencies of the
mind that are of two kinds, good and favorable, evil and unfavorable.  When associated with the
latter, it is called evil-mind.  However evil-minded others may appear to you, it is not proper to
hate and despise them.  Likes and dislikes, love and hatred -- are equally to be eschewed. 
It is also not proper to let the mind often rest on objects and affairs of mundane life.  As far as
possible, one should not interfere in the affairs of others.  Everything offered to others is really an
offering to oneself.  And if only this truth is realized, who is there that could refuse anything to others?"

The Sage abides in the transcendent state of mindlessness.  He is a trigunatita.  For a description
of this transcendental state of Absolute Being, untouched by good and evil, I cannot do better than
quote the learned words of Dr. Bhagavan Das (Science of Peace):  "The knower of Brahman knows
 that there is no ruthless cruelty, no nightmarish agony of helplessness in it, for, at every moment,
each condition is essentially volunatary, the product of the utterly free will of the Self (and therefore of all selves), which there is none else to bend and curb in any way, the will that is truly liberated from all bondage. 

He knows, He cognizes Brahman.  And looking on all selves as Himself, desiring their happiness as He labors for His own, He realizes and is Brahman.  Such a one is truly Mukta, free from all fearful bonds of doubt.
He knows He is Absolute, the Self absolved from all the limitations of the non-self.  To Him belongs the everlasting Peace!

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

Arunachala Siva.                   


11320



Swami Madhavatirtha, a sannyasi and the author of Sri Ramana Maharshi's teachings in Gujarati,
writes about his questions and Bhagavan's replies:-

Question:  It is believed that the vijnanamaya sarira will not be attacked by disease, will not grow
old, and will not die without one's desire.

Bhagavan:  The body itself is a disease.  To wish for a long stay in that disease is not the aim
of a Jnani.  Anyhow, one has to give up identification with the body.  Just as "I am the body
consciousness" prevents one from attaining the Self Knowledge, in the same way, one who has
got the conviction that he is not the body, will become liberated even without his desire.

Q: What about bringing down God's power in the human body?

Bhagavan:  If after surrendering, one still has a desire, then surrender has not been successful.
If one has the attitude, "If the higher power is to come down, it must come in my body", this will
only increase identification with the body.  Truly speaking, there is no need for any such descent.
After the destruction of the "I am the body" idea, the individual becomes the form of the Absolute.
In that state, there is no above or below, front or back.

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

Arunachala Siva.   

11321
Health issues / Re: Health issues
« on: February 29, 2016, 02:16:54 PM »
Dear  Graham,


Any improvement in your ailment?  Please update your health condition. Sri Bhagavan is with you.

Arunachala Siva.

11322
Nagu was the third daughter of a maternal uncle of Sri Bhagavan.  My own maternal uncle, Venkatarma
Iyer, wanted to marry off his daughter Lakshmi to me.  Learning that talks were going on for Nagu's
marriage to me, he rushed to Tiruvannamalai along with a relative of Sri Bhagavan seeking His blessings
for Lakshmi's marriage to me.  However, Sri Bhagavan told them, 'But they have decided that Venkitoo
should marry Nagu, is not it?'  Was this not His full blessing for my marriage with Nagu?

Ink this connection, I cannot help but refer to the first upadesa of Sri Bhagavan to newly married Nagu
which set the tone for her entire life. 

Soon after our marriage, Aunt Alamelu and Uncle Pitchu Iyer took Nagu to Sri Bhagavan for His
blessings.  When she came out of the Old Hall after Sri Bhagavan's darshan, she saw a young
woman, who had come from Madras with her parents. Nagu was impressed by the sari worn by
that young lady, Mangalam by name, and told her 'How beautiful is your sari!'  Mangalam had later
mentioned to this her father. On returning to Madras, he purchased two saris similar to the one
admired by Nagu and sent them by parcel to Sri Ramanasramam with a request that the packet
be given to Nagu.

All letters addressed to the Asramam were invariably placed before Sri Bhagavan and so was this
packet and the covering letter.

Next day, when  Bhagavan saw Nagu at the Asramam kitchen, He said, 'Nagu, when you see someone
wearing nice ornaments or a nice sari, you should think that you are wearing them.'  Nagu, with her
eyes moist and voice tremulous, said,  'Bhagavan, I did not ask for the sari, I only said that the sari
was beautiful.' 

But Sri Bhagavan repeated His upadesa and moved on.

contd.,

Arunachala Siva.               

11323
The outstanding illustration of the spiritual dilemma for us devotees is the crisis which faced the
young Venkataraman in Madurai after the enlightenment that catapulted Him beyond the fear of death
and into the realm of immortality.  All sense of doership evaporated and He remained effortlessly quiet
and still in the depth of this new profound state of permanent illumination.  When confronted by His
brother on His seeming laziness, 'Venkataraman recognized the validity of the remark and, with that
ruthless acceptance of truth, (or justice, which is applied truth) that characterized Him, He rose to His
feet to leave the house there and then and go forth, renouncing everything.  This decision took Him to
Tiruvannamalai and the Holy Hill, Arunachala,  (Ramana Maharshi and the Path of Self Knowledge).

We should be careful not to assume that we too are like Ramana Maharshi and can leave all normal
security behind at a stroke as if we are mumukshus (ripe souls burning for liberation).  It either
happens or it does not and no direct appeal to Bhagavan for permission can force it to happen.  More
often than not, it is an incremental change that occurs until one day it becomes obvious what the next step is.

contd.,

Arunachala Siva.

11324
Since what is always more clearly experienced than any other thing is only 'I', it may be said to be
the most brightly shining of all things, but so long as its shining is mixed with the shining of all things,
but so long as its shining is mixed with the shining of any other things (all of which are illuminated
only by the light of 'I', which is a metaphorical way of saying that they are all experienced only by
the conscious thing called 'I'), it is not shining sufficiently clearly.  In order to shine with complete clarity,
'I' must shine alone, -- that is it must be experienced on its own, in the absence of all other things.
When it shines alone, in complete isolation from all other things. When it shines alone, in complete isolation
from all other things, it shines clearly, and this clear shining of 'I' alone is what Bhagavan sometimes described as Aham Sphurana.


contd.,

Arunachala Siva.
         

11325
9.  bhaava soonya sad bhaava susthitih
     bhaaavana balaad bhaktir uttamaa.

By the power of meditation, devoid of thoughts, one is established in true Being, and this is supreme
devotion.

When asked by visitors for spiritual instructions, the Maharshi sometimes referred to them to Upadesa
Saram and gave its central message as, 'stilling the mind and remaining free from thoughts.'  The
ending of thought is true Bhakti and is the beginning of Wisdom and Bliss.  It is supreme devotion
because the Self and the Lord are identical.  'Often He has told us that only a true Bhakta can be a
true Jnani and only a true Jnani can be a true Bhakta.  (Devaraja Mudaliar, My Recollections).
Total attention to the Self, unclouded by extraneous thoughts, is the same as surrender to the Lord -
there being no activity of the ego. 

This inactivity of the ego occurs when the meditator turns his attention away from all 'other' matters
and focuses attention solely upon the 'I'.  Paradoxically, the ego is thereby destroyed, being deprived
of the support it requires from otherness.

contd.,

Arunachala Siva.       

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