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Messages - Subramanian.R

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11611
General topics / Re: Tevaram - Some select verses.
« on: November 23, 2015, 08:51:16 AM »
Verse 5:


இறைவனே எவ்வுயிருந் தோற்றுவிப்பான் தோற்றி
இறைவனே ஈண்டிறக்கஞ் செய்வான் - இறைவனே
எந்தாய் என இரங்கும் எங்கள்மேல் வெந்துயரம்
வந்தால் அதுமாற்று வான். (5)


Matching the stasis and the deed He makes
The Beings and verily He severs them from body.
We appeal to Him only ? O our father? ? pity and cure us
Of ills.? For so appealed to, He shall alter them all.

Arunachala Siva.


11612
General topics / Re: Tevaram - Some select verses.
« on: November 23, 2015, 08:49:01 AM »
Verse 4:


ஆளானோம் அல்லல் அறிய முறையிட்டாற்
கேளாத தென்கொலோ கேள்ஆமை - நீள்ஆகம்
செம்மையான் ஆகித் திருமிடறு மற்றொன்றாம்
எம்மையாட் கொண்ட இறை. (4)


Lord?s is sanguine form, when in close,
His neck is blue; with compassion taking me,
Bent on weeding out deeds as if, He
Hears me not- hard carapace deafness!

Arunachala Siva.

11613
General topics / Re: Tevaram - Some select verses.
« on: November 23, 2015, 08:46:51 AM »
Verse 3:


அவர்க்கே எழுபிறப்பும் ஆளாவோம் என்றும்
அவர்க்கேநாம் அன்பாவ தல்லால் - பவர்ச்சடைமேற்
பாகாப்போழ் சூடும் அவர்க்கல்லால் மற்றொருவர்க்
காகாப்போம் எஞ்ஞான்றும் ஆள். (3)   


Never hence to any I am; I am solely
In love of Him, in creeper-locks, holding the cusp
Of moon. Days ahead I shall his serf be
Not to be taken by any; for sure.

Arunachala Siva.

11614
General topics / Re: Tevaram - Some select verses.
« on: November 23, 2015, 08:44:33 AM »
Verse 2:


இடர்களையா ரேனும் எமக்கிரங்கா ரேனும்
படரும் நெறிபணியா ரேனும் - சுடருருவில்
என்பறாக் கோலத் தெரியாடும் எம்மானார்க்
கன்பறா தென்நெஞ் சவர்க்கு.(2)


Though lord never weeds out the blockade, nor pities me,
Nor shows the via to revelata , the love of mine
For Him that is of lumen-form, wearing
Bone-lace, fire-in-arm and dancing chiefly, never abates.

Arunachala Siva.

11615
General topics / Re: Tevaram - Some select verses.
« on: November 23, 2015, 08:41:31 AM »
ARputha Tiru Andati:  Karaikkal Ammaiyar:

I propose to give all the verses.

Verse 1:

பிறந்து மொழிபயின்ற பின்னெல்லாம் காதல்
சிறந்துநின் சேவடியே சேர்ந்தேன் - நிறந்திகழும்
மைஞ்ஞான்ற கண்டத்து வானோர் பெருமானே
எஞ்ஞான்று தீர்ப்ப திடர்.  (1)   



After my birth, since the hour I began to cultivate
Words, I but contemplated Your roseate feet
In excelling love. O blue-throated Lord-God
Of the celestial beings, when will you uproot my misery ?


Arunachala Siva.

11616
General topics / Re: Tevaram - Some select verses.
« on: November 23, 2015, 08:35:52 AM »
Tiru Irattai Mani Malai:


Verse 1:


கிளர்ந்துந்து வெந்துயர் வந்தடும்
    போதஞ்சி நெஞ்சமென்பாய்த்
தளர்ந்திங் கிருத்தல் தவிர்திகண்
    டாய்தள ராதுவந்தி
வளர்ந்துந்து கங்கையும் வானத்
    திடைவளர் கோட்டுவெள்ளை
இளந்திங் களும்எருக் கும்இருக்
    குஞ்சென்னி ஈசனுக்கே (1)



KARAIKKAL AMMAIYAAR-  TIRU IRATTAI MANI MAALAI

Tiruccirrambalam

1.   O, languishing heart, caused by prior deeds
Woe-struck, the pangs of birth body forth
In dense grief; you don?t need to fear this.
Give up this wilting. Ceaseless, bow unto
The Lord-that wears the welter-bourne?s
Horned moon a crescent moon, Ganga celestial
And madar blooms on His crest, -to be
Unwearied, unwilting, bent on ever.

Arunachala Siva.

11617
General topics / Re: Tevaram - Some select verses.
« on: November 23, 2015, 08:31:47 AM »
The decades 2,3 and 4 are from Karaikkal Ammaiyar:

I shall give one verse from each:

Tiru Alankattau Mootha Tirupadigam:

Verse 1:

கொங்கை திரங்கி நரம்பெ ழுந்து
    குண்டுகண் வெண்பற் குழிவ யிற்றுப்
பங்கி சிவந்திரு பற்கள் நீண்டு
    பரடுயர் நீள்கணைக் காலோர் வெண்பேய்
தங்கி யலறி யுலறு காட்டில்
    தாழ்சடை எட்டுத் திசையும் வீசி
அங்கங் குளிர்ந்தன லாடும் எங்கள்
    அப்ப னிடந்திரு ஆலங் காடே. (1)

Kaaraikkaalammaiyaar

Tiru aalangkaattu Mootta Tiruppatikam Mutal Tiruppatikam

Tiruccirrambalam

1.With bosoms dried up, nerves inflamed,
Eyes holed, sans many teeth, stomach caving,
Hair turning tan, carnassials jutting out,
Ankles twitching up, a long legged female ghost,
Trails and wails in the parched woods;
There, with low hanging locks lashing airts eight,
In holy Aalangkaatu, dances our Father
Radiating cool forsooth through every limb. (1)


Arunachala Siva.

11618
General topics / Re: Tevaram - Some select verses.
« on: November 23, 2015, 08:27:05 AM »
We now come to Tiru MuRai  11:

Verse 1:

This is a poem written by Siva Himself, to the king in Madurai, to give some gold and other things,
to Banapathran, a Siva devotee and a poor person,  a  person who was in need of money for his wedding.


மதிமலி புரிசை மாடக் கூடற்
பதிமிசை நிலவு பால்நிற வரிச்சிற
கன்னம் பயில்பொழில் ஆல வாயின்
மன்னிய சிவன்யான் மொழிதரு மாற்றம்
பருவக் கொண்மூப் படியெனப் பாவலர்க்

கொருமையின் உரிமையின் உதவி ஒளிதிகழ்
குருமா மதிபுரை குலவிய குடைக்கீழ்ச்
செருமா உகைக்கும் சேரலன் காண்க
பண்பால் யாழ்பயில் பாண பத்திரன்
தன்போல் என்பால் அன்பன் தன்பாற்

காண்பது கருதிப் போந்தனன்
மாண்பொருள் கொடுத்து வரவிடுப் பதுவே.


Thirumukappasuram

Elegant is Aalavaai with milk-white-moon-lit swans
Feathering, situate in the city where cluster towers
Soused in selene-sheen. There dwell I lasting
Sivan, the Lord fostering Logos
Variating it in the city of confluence.
Behold, King Cheramaan
Astraddle on the war-steed,
Neath the paraselene, presenting in mercy,
Like rain cloud, aplenty to the poets!
Banapathran the yaaz-ist, King-like
Is an ardent servitor dear, in for darshan.
Grant him riches great, bid him back again.

Arunachala Siva.

11619
The teachings of Bhagavan Sri Ramana Maharshi / Re: Our Bhagavan-Stories
« on: November 23, 2015, 07:02:36 AM »



One day Bhagavan Ramana narrated the story of Maschendra Nath.  He used to go everyday to
the town and say to people "For two Pooran Polis [ a sweet made out of wheat flour and jaggery
and ghee], I shall confer you Brahmam."  Nobody cared.  At last one Goraknath came to know of
this offer of M. Nath and offered to bring the Polis.  He went into the town got up a tall tree, hung
from the branches head downwards, and made a disciple to lit up a fire beneath and sit by the side.
The whole town swarmed around and wondered: What a great tapsvin he must be.  The disciple
said that Gokarnath would accept only a bhiksha where a thousand persons would be fed
with the best Pooran Polis.  This was readily arranged. Gokarnath then climbed down from the tree,
took only two Pooran Polis and ran to Maschendra Nath.  He told the people:

"You have fed the thousand persons.  I shall now take these two Polis and offer it to Ganga.  He
then told Maschendra Nath: "Now I have brought two Pooran Polis.  Confer me Brahmam." 
Maschendra Nath then made several pieces, of the Polis by biting here and there,  and threw the
pieces to dogs and birds and the river.  He then gave one piece to Gokarnath and took one piece
for himself.  Both then disappeared into the thin air.    Maschendra Nath thus gave Brahmam to
Gokarnath.

(Source: Day by Day, 15.2.1946.)

Arunachala Siva.   

11620
The teachings of Bhagavan Sri Ramana Maharshi / Re: Our Bhagavan-Stories
« on: November 23, 2015, 06:57:09 AM »


Palakottu  - Just behind Mother's Temple.  There is a small gate to enter the bushy forest area.
After about 100 meters, you can see some cottages.  This is where Annamalai Swami, Chadwick
and other great men stayed.  There is a Samadhi for Annamalai Swami.

Guru Murtham -  This is in Vetta Valam Road, about 3kms from Asramam inside the town.
There is a Samadhi for Guru Jnana Desikar, with a Siva Lingam.  Here Bhagavan and a few
others stayed for 6 months, when there was no water in Virupakshi Cave area.  There is a
small temple, which is often closed.  You have to check up with nearby houses.  In one of the
houses, there is a key, they will come and open the shrine.  You can take some camphor
and light it there.  You may pay some amount for the house people since they invariably buy oil
for the lamp.

Isanya Math -  This is on Giri Valam, main road.  Towards the end, you have to take a deviation
for about 200 meters.and you can see Isanya Desikar Math, which is managed by Kovilur Math.
The trust member stays in the adjacent house, where there is a Veda Patasala.  Here is where
Isanya Jnana Desikar attained Samadhi.  Bhagavan Ramana went for lunch one day, on the
compulsion of the then Kovilur Math Head, who took him in a bullock cart, literally lifting
Bhagavan up!  Bhagavan Ramana went there, had a lunch and gave a small extempore discourse
to students on Bhagavad Gita.  He was hardly 25 at that time.

Arunachala Siva.   

11621
The teachings of Bhagavan Sri Ramana Maharshi / Re: Our Bhagavan-Stories
« on: November 23, 2015, 06:52:43 AM »


There are about 10 places all in Tiruvannamalai where Bhagavan Ramana stayed between a
few hours to many days.  These are apart from Virupaksha Cave and Skandasramam.  There is
a small old Tamizh book, with back ground stories about each place and the rough period during
which Bhagavan Ramana stayed.  Bhagavan never left Tiruvannamalai for 54 years!  So all
these places are either in town or in the Hill.  I shall soon write about each one of them, Bhagavan willing.

Arunachala Siva.

11622
General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 22, 2015, 05:56:19 PM »
How will this misery be effaced?

When the body ceases to be, misery will be effaced; when the Karmas are exhausted, the body
will be effaced.  Karma ceases to exist, when the passion, anger, and the like are overcome; when
the I-sense is annihilated, there will be no more passion and anger.  When in-discrimination ceases,
the I-sense also will cease; when ignorance is overcome, in-discrimination also will disappear. The
only way to efface ignorance is the firm establishment in the conviction, regarding the non dual Brahman,
which means the conviction, aham brahmasmi, I am Brahman or Tat tvam asi,  Brahman is myself.
Through the hearing and cogitation of these Mahavakyas, of the Upanishads, knowledge dawns
and ignorance disappears, just as darkness disappears spontaneously with the dawning of the Sun.
There is no other way to overcome ignorance.

contd.,

Arunachala Siva.               

11623
General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 22, 2015, 04:51:49 PM »
The answer continues....

So ignorance cannot be non different, i.e.it will have to be accepted as identical with Atman.
As it would be contradictory to say that ignorance is both identified and different from the Atman,
such a concept also cannot be adopted.  For all these reasons, ignorance cannot be described
in any way. It is Anirvachaniya - indescribable by any word or concept.

From this beginning-less ignorance have come successively, indiscrimination, I-sense, and passions;
from these, action; from action, the body; and from the body, misery of the cycles of birth and deaths
attributed to the Atman springs from the above described chain and effects.

contd.,

Arunachala Siva.           

11624
General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 22, 2015, 04:42:55 PM »
How and why is it so?

It is not real because it is destroyed by the knowledge of Truth.  It is at the same time not untrue
like objects by expressions like a hare's horn, a man's horn, sky flower, etc., Still all men feel
that they are not ignorant. As these two apprehensions, non knowledge and knowledge, are
contradictory, you cannot call it a combination of both these.

The gross sky is subtle (invisible); subtler still is the sky not five folded (Apanchikara Akasa); yet
subtler are the three Gunas of Prakriti; still more subtle is ignorance.  As it is the cause of the
most subtle entity (i.e three Gunas), ignorance cannot be conceived as having parts. But you
cannot say it is part-less, as it evolves into this gross universe with innumerable forms of objects.
As part-less-ness, subtlety and gross objectivity are contradictory of imperceivable subtlety and
gross objectivity.

If you say that ignorance is different from the Atman, such a statement would contradict the Sruti,
which sets forth non duality.  As there can be no existence-consciousness apart from the Atman,
who covers all existence, ignorance cannot be different from the Atman. But if it is stated that
ignorance is not different but one with Atman, it will contradict Srutis, para asya saktir vividhaiva
sruyate, Its supreme power is varied. If ignorance is considered as not different from Brahman,
i.e.characteristics of Brahman, and sentiency of Maya.  You will have to say that terms like
Avidya denote the Atman and Atman which is generally accepted as Existence Knowledge Bliss,
will become the seat of untruth, inertness and misery.

contd.,

Arunachala Siva.                       

11625
General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 22, 2015, 04:26:01 PM »
What is the inherent nature (Swarupa Lakshana) of the ignorance?

This cannot be determined exactly.  For it is not real nor unreal, nor a combination of reality
and unreality.  It is not with parts, nor without parts, nor a combination of part and part-less-ness.
It is not different, nor non different, nor a combination of differences and non difference.  It is
indeterminate (Anirvachaniya), something that cannot be defined in any way.

Contd.,

Arunachala Siva.   
   

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