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Messages - Subramanian.R

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11746
General topics / Re: Tevaram - Some select verses.
« on: March 16, 2016, 08:35:27 AM »
Verse  8:


அப்பொற் பதிவாழ் வணிகர்குலத்
   தான்ற தொன்மைச்
செப்பத் தகுசீர்க் குடிசெய்தவம்
   செய்ய வந்தார்
எப்பற் றினையும்அறுத் தேறுகைத்
   தேறு வார்தாள்
மெய்ப்பற் றெனப்பற்றி விடாத
   விருப்பின் மிக்கார்.



He came to be born as a result of the holy askesis
Wrought by a hoary, glorious family, ever to be lauded,
Which hailed from the mercantile clan of the golden city;
He quelled every type of desire and held fast,
In ever-growing love, to the sole desire true of hailing
The feet of the Lord whose mount is the Bull.

Arunachala Siva.

11747
General topics / Re: Tevaram - Some select verses.
« on: March 16, 2016, 08:32:27 AM »
Verse  7:


மும்மைப் புவனங்களின் மிக்கதன்
   றேஅம் மூதூர்
மெய்ம்மைப் பொருளாந் தமிழ்நூலின்
   விளங்கு வாய்மைச்
செம்மைப் பொருளுந் தருவார்திரு
   வால வாயில்
எம்மைப் பவந்தீர்ப் பவர்சங்கம்
   இருந்த தென்றால்.


He would explicate graciously the sublime meaning
Of the Tamizh woks rich in truth; even He who is
Enshrined at Tiru Aalavai and He who will redeem us
From the cycle of transmigration, presided over the Sangam;
Such was the hoary city, the greatest in the triple worlds.

Arunachala Siva.

11748
General topics / Re: Tevaram - Some select verses.
« on: March 16, 2016, 08:30:24 AM »
Verse  6:


மந்தாநிலம் வந்தசை பந்தரின்
   மாட முன்றில்
பந்தாடிய மங்கையர் பங்கயச்
   செங்கை தாங்கும்
சந்தார்முலை மேலன தாழ்குழை
   வாள்மு கப்பொற்
செந்தாமரை மேலன நித்திலம்
   சேர்ந்த கோவை.


Chains of pearls are on the sandal-pasted breasts
Borne by the roseate hands of damsels whose pastime
Is to play with balls in the pandals of foreyards
Where southerly wafts gently; pearls of dewy sweat
Are on their lotus-faces bright with dangling ear-rings.

Arunachala Siva.

11749
General topics / Re: Tevaram - Some select verses.
« on: March 16, 2016, 08:28:02 AM »
Verse  5:



சால்பாய மும்மைத் தமிழ்தங்கிய
   அங்கண் மூதூர்
நூல்பா யிடத்தும் உளநோன்றலை
   மேதி பாயப்
பால்பாய் முலைதோய் மதுப்பங்கயம்
   பாய எங்கும்
சேல்பாய் தடத்தும் உளசெய்யுள்மிக்
    கேறு சங்கம்.

Academies are there where poetical works are tested
Before they are allowed to pass muster; in that city,
-- Vast and hoary and beauteous --, where ever abides
Tamil threefold of sublime loftiness, are schools
For learning; there are also fields toward which
Chanks crawl; there are pools, rich in leaping Kendai fish,
Into which rush buffaloes from whose udder flows
Milk profuse and streams on honeyed lotuses.   


Arunachala Siva.

11750
General topics / Re: Tevaram - Some select verses.
« on: March 16, 2016, 08:25:32 AM »
Verse  4:


சூழுமிதழ்ப் பங்கய மாகஅத்
   தோட்டின் மேலாள்
தாழ்வின்றி யென்றுந் தனிவாழ்வதத்
   தையல் ஒப்பார்
யாழின் மொழியிற் குழலின்னிசை
   யுஞ்சு ரும்பும்
வாழும் நகரம் மதுராபுரி
   என்ப தாகும்.


There dwells Lakshmi, fadeless and peerless,
As on the petaled lotus-flower; there dwell women
Like unto her; in their Yazh-like speech and locks of hair,
Flourish sweet music and bees that hum;
The city goes by the name Mathurapuri.

Arunachala Siva.   

11751
General topics / Re: Tevaram - Some select verses.
« on: March 16, 2016, 08:22:47 AM »
Verse  3:


மொய்வைத்த வண்டின் செறிசூழல்
   முரன்ற சந்தின்
மைவைத்த சோலை மலையந்தர
   வந்த மந்த
மெய்வைத்த காலும் தரும்ஞாலம்
   அளந்த மேன்மைத்
தெய்வத்தமி ழுந்தருஞ் செவ்வி
   மணஞ்செய் ஈரம்.



The gentle southerly that blows from the Potiyil
Where bees hum in swarms in the gardens
Of sandal trees on whose tops crawl clouds,
Confers Tamizh divine whose loftiness is ubiquitous,
And also the fragrant cool of loving-kindness.   

Arunachala Siva.


11752
General topics / Re: Tevaram - Some select verses.
« on: March 16, 2016, 08:20:41 AM »
Verse 2:


சாயுந் தளிர்வல்லி மருங்குல்
   நெடுந்த டங்கண்
வேயும் படுதோளியர் பண்படும்
   இன்சொற் செய்ய
வாயும் படும்நீள்கரை மண்பொரும்
   தண்பொ ருந்தம்
பாயுங் கடலும்படும் நீர்மை
   பணித்த முத்தம்.

Pearls are there found in the ruddy mouths of damsels
Who articulate tuneful words of melodious music,
Whose waists are reclining lianas of tender shoots,
Whose eyes are broad and whose shoulders are bamboos;
Eke are they found in the sea into which merges
The cool river whose waves break against the sandy banks.

Arunachala Siva.

11753


During the last days of Bhagavan Ramana in this world, when His cancer was giving excruciating pain,
two attendants on different days asked Bhagavan Ramana:

Swami!  Is it paining?

Bhagavan Ramana replied:

1.  It is paining like the sting of a honey bee.

2.  Yes. The body is paining.

Bhagavan Ramana had always been subtle in His views.  It is quite difficult to interpret His replies
for such questions.

But the fact is Dr. Guruswami Mudaliar who did surgery said:

This is spindle-type cancer pain.  It is as if a spindle is rotated
into the wound.  The pain will be as excruciating as if a lorry
is running over your arm!

What to say?

Arunachala Siva.   

11754



Kenneth Rose writes in the book The Light of the Self, a memoir on visit to Bhagavan Ramana. 
The following is a further extract, from the extract given in Mountain Path, July-Sep 2009:

As I sat in front of Bhagavan's couch in the Old Hall during the long quiet periods between meals,
I began to trace out the place where my sense of being myself emerged from the background of the
true Self.  It was not easy, since the stream of images and thoughts that constitute the mind gushed
up ceaselessly like a fountain from a hidden source. But occasionally, the stream would suddenly
vanish and a clear expanse of awareness free of the stains of images and thoughts would unfurl itself
crisply like a white banner in my awareness.  Then I knew with intuitive directness and certainty
that the Self is more real than the mental and physical worlds, which otherwise seem to be the true
and final boundaries of the real.

Other times during meditation, I felt as if a door had opened out beneath my mind, and I passed over
into an alternative reality, which is infinite in all directions.  This change in consciousness was sudden,
and the barrier between the prison of Aham, the false self, and the freedom of Atman, the true Self,
appeared like an insubstantial film or coating, no more durable than a bubble.  Then currents of Bliss
from the hidden source of life, Brahman, pierced me like golden waves of light, and in the cave of my
heart, Atman, the true Self sang me awake and a wine of Prema, of divine love, intoxicated me.  I felt extraordinarily light*, as if I could float off at any moment like a leaf lofted by a light summer breeze.

These moments of illumination were elusive, and I fell quickly back into my ordinary mind, which was
colored by a basic theme of dissatisfaction, edged with anxiety about illness, loss, and death.
But at least I had seen the other country, the country without tears.  And now that Bhagavan was my
Guru, even if He was no longer present in a physical body, for I sensed that I was being inwardly
guided in the practice of self inquiry by Bhagavan, who had promised His devotees that death of His
body was not the death of His Presence, which would ALWAYS BE AVAILABLE TO EVERYONE WHO
SOUGHT IT.

(*  The Unbearable lightness of the Being - J.D. Salinger)

Arunachala Siva.   

11755
General topics / Re: Tat Tvam Asi - Paui Loke.
« on: March 15, 2016, 12:05:14 PM »
This leaves us with the third and final possible answer to the question, viz.,  the Self knows itself.
This answer is based on the assumption that the Self is both the knower and the known, or the cognizer
and the cognised, at the same time.  This assumption is again untenable. Unlike the Self, a material object
is made up of parts. And any object that is made up of parts is divisible.  Therefore, it is at least conceivable
for an object, which is material, that one part may be cogniser and the another part, the cognised.  However,
according to Advaita, the Self or Pure consciousness is non dual, homogeneous and indivisible.  Scriptural
justification  aside, it is common logic that one and the same entity cannot be both the subject and the object.
To use an earlier example, the finger can touch something else but not itself.

It is therefore clear from the above discussion that all the three alternatives are untenable. The question,
however, remains as to how is the Self known.  In the light of Advaita, such a question is really a contradiction
in terms because one only speaks of knowing something when that thing is unknown.  The Self, unlike any
object, is never completely unknown.  Indeed, to everyone the Self is known. The real issue at hand is to what
degree is the Self known.  Everyone knows that there is a spiritual principle in him, which is different from the
body, the senses and the mind.  In his commentary on the Bhagavad Gita,  Sankara points out that the Self
is not something unknown to everybody.  It is only not fully known.  For most of us, only the general aspect
(samanya-amsa) of the Self is known.  We know that the Self exists.  And we make this claim on the ground
that in the absence of the Self, the mind, the senses and the body will not function.

contd.,

Arunachala Siva.             




       

11756
Further, the qualities displayed in the strength of Bhagavan's austerities,  His attainment of the Supreme,
are evidenced in such utterances as, 'Entering my home, You dragged me from it and made me dwell as
a prisoner in the Cave of your Heart';  'Removing my dark delusion, you held me in thrall to your Reality
with the magic collyrium of your Grace';   'Enchanting me as if with magic powder, you revealed your Siva
consciousness, plucking away my Jiva consciousness';   'Grasping me as the ghost (Brahman) which does
not let go of me, so that my ghost nature (the ego) left me, you made of me a ghostly one'.  'What austerities have I performed, that you should take me as the target of your grace?'   

If we examine such utterances carefully, we can see that His experience was not that of many other great
sages.   According to the expression, 'If one worships Lord Siva, practicing austerities over many eons of time,
right understanding may dawn to some degree', such sages exerted themselves over long periods of time
to gain spiritual maturity through the acquisition of grace gained only with great difficulty.  Then, through
their own efforts, coupled with the Sadguru's glance of grace, they understood the inner meaning of the
Mahavakya teachings, 'Brahman am I',   'He am I',  'Siva am I'.

contd.,

Arunachala Siva.         

11757
Inferential Knowledge:

79.  As a rakshasa is (ironically) called Punya Jana (righteous being), so is the indirect knowledge of the Self
(who is never absent - as if he were something absent), designated as Knowledge.

80. When mirage water can quench thirst, and painted fire can cook meals, then Deliverance can be
had by mere book knowledge.

81.  Only sense objects are absent;  to all alike the Self is ever present;  but men seek to know Him
through book knowledge, as if He were absent.

82. Even a book, that has been studied zealously as giving true knowledge, will come to be wholly forgotten
and lost to the Sadhaka, when his mind turns inwards in practicing the means prescribed for Self
Realization, namely Quest.

83. He that comes to see that the essence of all book lore is that Peace of Mind is Deliverance, must
practice pacification of mind.  What for should he go on studying books?

84. As an immature girl may think that the festivities of marriage are conjugal enjoyment, so the man that
has not won Experience of the Truth believes book knowledge to be the same as that Experience.

85. Such a one, being mistakenly convinced that he has won real knowledge, while being devoid of Experience,
presumes to test,  by the skill of his intelligence, the knower of that Truth, who is firmly established in the
transcendental Silence.

contd.,

Arunachala Siva. 
         

11758
24.  Isa javayor vesa dhi bhida
       Sat svabaavato vastu kevalam.

Both Creator and creature are essentially one and the same Reality. Their apparent differences are due
only to differences in form and levels of knowledge.

The key to this and the following verse is Vesha or attributes. Vastu kevalam, or Absolute Brahman is
Nirguna Brahman, without any limiting attributes whatsoever. Saguna Brahman is the Ultimate Reality
which appears to take on attributes in manifestation.  God, the Creator, or Isa, has the attributes,
'all knowing' and 'all powerful'.  The individual or Jiva is ignorant and weak.  Yet basically, Isa and Jiva
are the same substance.

So long as one thinks he is the body he shall be bound by attributes. When by the inquiry, 'Who am I?',
he discovers he is not the body, he also discovers that he is, in reality, attributeless, like Brahman.

Referring to the triad common to all religious systems, the Individual, the World, and God, Sri Bhagavan
says that these  are all the illusions of the outgoing mind.  When, however, they are viewed from the standpoint of Ultimate Reality they are seen as one.  The Sanskrit text, isajivayo ( between Isvara and the
individual) identifies two persons, the Creator and created, and the verse concludes that they are both
the same in essence (the Absolute Brahman), differing only in their attributes of power  and knowledge.
(See Subbaramayya, -Reminiscences)

contd.,

Arunachala Siva.                   

11759
The Hindu scriptures are replete with mythological characters who encountered Yama, the Lord of Death.
It is interesting to muse over some of these characters in the light of Bhagavan's own Death Experience.
The three foremost inspiring mythological characters that come to one's mind are Nachiketa, Savitri and
Markandeya.   While Nachiketa and Savitri directly encountered Yama and had a dialogue with him, Markandeya took the second path of absolute surrender to Lord Siva on encountering Yama.

What follows is a brief account of each of these.

Bhagavan's Death Experience:

A sudden fear of death overtook Bhagavan when He was all alone at the first floor of His uncle's house
at Madurai.  He was only seventeen years old, and there was nothing wrong with His health.  It did not
occur to Him to consult a doctor or elders.  He just felt that He was going to die, and resolved to take it
heads on and to solve the problem himself then and there.  The event that followed is best expressed in 
His own words. 

'The shock of fear of death drove my mind inwards and I said to myself mentally, without actually framing
the words:  'Now death has come;  what does it mean?  What is it that is dying?  This body dies.' 

And at once I dramatized the occurrence of death.  I lay with my limbs stretched out stiff as though rigor
mortis had set in and imitated a corpse so as to give greater reality to the inquiry.  I held my breath and kept
my lips tightly closed so that no sound could escape, said that neither the word 'I' or any other word could be
uttered, 'Well then, I said to myself, 'this body is dead.  It will be carried stiff to the burning ground and there
burnt and reduced to ashes.  But with the death of this body am I dead?  Is the body 'I'?  It is silent and inert
but I feel the full force of my personality and even the voice of the 'I' within me, apart from it.  So I am the
Spirit transcending the body.  The body dies but the Spirit that transcends it cannot be touched by death.
This means I am deathless Spirit.'  All this was not dull thought; it flashed out of me vividly as living truth
which I perceived directly, almost without thought process.  'I' was something very real, the only real thing
about my present state, and all the conscious activity connected with my body was centered on that  'I'.
From that moment onwards the 'I' or the Self focused attention on itself by a powerful fascination.  Fear of
death had vanished once and for all.  Absorption in the Self continued unbroken from that time on ...."

contd.,

Arunachala Siva.   
                     

11760
Dispassion:

Verses  372 & 373:


This giving up of the external and internal is possible for him alone who has been freed from all attachments.
How?  External giving up is achieved by giving up the gross things, and the internal renunciation by giving
up the ego.

One can give up external things by force, but how can one give up the ego?  It is possible only by desiring
liberation, and only by identifying one's self with Brahman.

Verse  374:

Renunciation and discrimination are the two wings of a bird.  Know this, O expert, that rising to the top
of the house of liberation cannot be accomplished without these two.

Verse  375:

Samadhi comes to him alone who is full of the spirit of renunciation.  Those who practice Samadhi become
established in the understanding of Brahman; and from that established understanding comes the freedom
from all bondage.  One who becomes free from all bondage feels eternal Bliss.         

Verse 376:

For one who has controlled his senses, I do not see any better cause of happiness than renunciation.
That renunciation, with the help of pure knowledge of the Atman, brings the kingdom of Self to the individual.
This is the door to liberation.  Therefore, make sure of renunciation and be established in the Atman  for good.

contd.,

Arunachala Siva.       

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