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Messages - Subramanian.R

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General Discussion / Re: The Unreal World
« on: December 15, 2015, 01:00:43 PM »
The chains that bind the prisoners in the cave could represent the conditioning which has been
inculcated in us from birth by the family, by society, by religion, so that we end up believing what
others want us to believe as true. We therefore validate each other's experience.  We are roped
in to be minor players in an on going drama. To get of the arc lights even as the show goes on,
to understand it is mere shadow play is to recondition ourselves, to be free.

Bhagavan explains the actual nature of the Reality thus:

'The pictures move on a screen in a cinema show, but does the screen itself move?  No. The presence
is the screen: you, I and others, are the pictures.  The individuals may move but not the Self.'
(Talks 370)

The consolation in this situation is that everyone is eligible to know reality and experience their true
nature.  Queen Madalasa a realized soul imparted her wisdom to her new born children. The lullabies
she sang as she rocked them in their cradle awakened in them their immortal, eternally free nature.

Suddosi Buddhosi Niranjanosi
Samsara Maya Parivarjitosi
Samsara Badan Tyaja Moha Nidram.
Na Janma Mrityu Twahyi Sat Swarupa....  3

You are eternally pure, and spotless;
You are free from illusion, birth and death
And are already awakened.


Arunachala Siva.   

General Discussion / Re: Laghu Vasudeva Mananam:
« on: December 15, 2015, 12:29:03 PM »
How can we be sure of this?

In the bliss of deep sleep you get an indications of the blissful nature of the Atman.  In that state
we can understand that the bliss is Atman itself.


Arunachala Siva.

General Discussion / Re: Laghu Vasudeva Mananam:
« on: December 15, 2015, 12:25:52 PM »
What about the blissful nature of the Atman?

Ananda means happiness that is eternal, unlimited, and unsurpassable by any other form of happiness.
But as far as the Atman is concerned, it is inherent in it and constitutes Its very form (Svarupa).
The happiness got from external enjoyable things is temporary, outside oneself, and can sometimes
be more and sometimes less.  Such happiness is not the inherent bliss of the Atman.  So this Svarupa
of the Atman is bliss described earlier.


Arunachala Siva.   

General Discussion / Re: Laghu Vasudeva Mananam:
« on: December 15, 2015, 12:20:30 PM »
Can you make this clearer with another example?

When darkness is dispersed by a lighted lamp, there are present the following the factors:
oil holder, oil and wick.  Even when  all these are present, by themselves they cannot disperse
darkness. But when fire begins to burn at the end of the wick, that fire in the form of the lighted
lamp disperses darkness. Here it is the fire through the medium of the oil and wick that disperses
darkness, and not the media, (oil holder, oil and the wick) which have in themselves no power of
illumining.  You can apply this example, to illustrate the point at issue.  The body is the oil holder,
the mind is the wick, and fire is the Atman.  This fire of Atman gets united with the wick in the form
of the mind, and the mind thereby looks as if it were the light of fire that is Atman.

The mind, on getting oneness with the Atman, is called a Jiva.   Thus the Jiva, with the mind shining with
the reflected light of the Atman, disperses the darkness of ignorance from objects.  Just as the oil
holder, light etc., together reveal themselves and disperse darkness, the Atman illumines the
objects within and without.

In this way, just as the light reveals itself and reveals everything that comes within its purview,
the Atman, through the medium of Antahkarana, reveals things external and internal.  This makes
it clear how the Atman is of the nature of pure Consciousness or is of the form of knowledge itself.


Arunachala Siva.   

General Discussion / Re: Laghu Vasudeva Mananam:
« on: December 15, 2015, 12:05:51 PM »
Then what can be the meaning of the Upanishadic sentence, - manasaiva' anudrastavyam - by
the mind also it is to be known?

We say generally that when gold is heated in fire, gold shines.  This does not mean that fire
produces a lustre that was not already in the gold.  The fact is that when the gold is heated in
fire, all impurities that have gathered in gold are burnt and destroyed.  The resulting lustre
of gold is not something newly produced, but only a manifestation of its preexisting lustre,
revealed when its covering is destroyed. Its lustre is not newly produced. If you say that the
lustre is new produced in heated gold, then an earthern part heated in fire should also shine
while in fire and when taken out of fire.  This is not the case. So the explanation of the Upanishadic
passage quoted is this:  When the mind covers the Atman, the mind gets a reflection of the Atman
which it covers. Then the light of the Atman reflected in the mind, destroys the false and beginningless
ignorance that had overcome it. When  the ignorance is destroyed, the natural luminosity of the
Atman reveals itself.  This is the purport of the Upanishadic passage quoted.  So it is not that the mind
knows the Atman, but that the Atman knows the mind i.e. the Atman endows the power of knowing
on the mind.


Arunachala Siva.     

General Discussion / Re: Laghu Vasudeva Mananam:
« on: December 15, 2015, 11:52:33 AM »
You say that the Atman, who is of the form of Chit, cannot be known by anything. We know everything
by our mind.  Can we know not the Atman also with the same mind?

Mind is something which is subject to origin and dissolution.   Its nature is image forming and retaining
it. (Sankalpa rupa).  Its scope is limited to certain things only.  It is an object (Karya) made of the
five elements, just as mud pot and similar material things.  It is infilled and forgetfulness by various
passions.  Remembrance and and forgetfulness are characteristic of it.  For these reasons, the mind is
inert, (Jada).  It has in itself no power to shine or illumine.  Its existence itself is known by Chit. How
can the mind subject to all all such limitations know the Atman of the nature of pure Consciousness
(Chidatma), which can shine by itself?  It is impossible for the mind to do so.


Arunachala Siva.             

General topics / Re: Tevaram - Some select verses.
« on: December 15, 2015, 09:30:03 AM »

தாளின் சரணந் தருஞ்சண்பை
    நாதன் தரியலர்போல்
கீளின் மலங்க விலங்கே
    புகுந்திடும், கெண்டைகளும்,
வாளுந் தொலைய மதர்த்திரு
    காதி னளவும்வந்து
மீளுங் கருங்கண்ணி மின்புரி
    யாவைத்த மென்னகையே. (62)

Torn as the foes of Tiru Jnanasambandhar
The Lord of Kaazhi offering refuge at his feet,
So are the intervening carp - and - sword eyes dark
Spreading to ears and leer back
In the heroine's face where
Like as a lightning streaking end to end
Would a soft smile gleam and be gone.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: December 15, 2015, 09:27:39 AM »

அரும்பத மாக்கு மடயரொ(டு)
    அஞ்சலித் தார்க்கரிய
பெரும்பத மெய்தலுற் றீர்!வந்
    திறைஞ்சுமின், பேரரவம்
வரும்ப நான்மறைக் காழித்
    தலைவன் மலர்க்கமலத்
தரும்பத ஞானசம் பந்தனென்
    னானைதன் தாளிணையே. (61)

O, those that are bound to attain the great feet
On count of worshipping with servitors
Sweet of very dear speech! Come bow unto
Submit and bow unto the holy feet
Of Jnanasambandhar of rare feet, resounding,
Of fair lotus with his Veda - famed Kaazhi.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: December 15, 2015, 09:24:45 AM »

கார்அங்(கு) அணைபொழிற்
    காழிக் கவுணியர் தீபன்,நல்லூர்ச்
சீர்அங்(கு) அணைநற் பெருமணந்
    தன்னில் சிவபுரத்து,
வார்அங்(கு) அணைகொங்கை
    மாதொடும் புக்குறும் போது,வந்தார்
ஆர்அங்(கு) ஒழிந்தனர், பெற்றதல்
    லால்,அவ் அரும்பதமே.(60)

Who, of those that joined the wedding function
Of Jnanasambandhan with his spouse, did not attain Release
At Nallurpperumanam. Who remained. None
All came in gathering, without
Exception, all entered the luminous
Flames and entered the lumen - form.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: December 15, 2015, 09:21:34 AM »

நாமுகந் தேத்திய ஞானசம்
    பந்தனை நண்ணலர்போல்
ஏமுக வெஞ்சரஞ் சிந்திவல்
    இஞ்சி யிடிபடுக்கத்
தீமுகந் தோன்றிகள் தோன்றத்
    தளவம் முகையரும்பக்
காமுகம் பூமுகங் காட்டிநின்
    ரார்த்தன காரினமே. (59)

Like as the foes of Jnanasambandhan's
We praise to our joy, nature sends darts
Cruelly on the tough forts to succumb,
Kanthal red flame - like, Mullai buds bloom
In the groves flowers show faces and shout
In joy with clouds gathering. The heroine longs for the hero not turn?d up yet.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: December 15, 2015, 09:19:12 AM »

உறவும், பொருளுமொண் போகமுங்
    கல்வியுங் கல்வியுற்ற
துறவும், துறவிப் பயனு
    மெனக்குச் சுழிந்தபுனல்
புறவும், பொழிலும் பொழில்சூழ்
    பொதும்புந் ததும்பும்வண்டின்
நறவும், பொழிலெழிற் காழியர்
    கோன்திரு நாமங்களே. (58)

The holy names of Jnanasambandhan
The lord of Kaazhi girt with groves
And arborets full of bees, beetles, honey,
Ensnaring green for me, my kith and kin,
Wed, enjoyment private, learning, askesis
Enlightened and the fruit of askesis and all.

Arunchala Siva.

General topics / Re: Tevaram - Some select verses.
« on: December 15, 2015, 09:16:53 AM »

கட்டது வேகொண்டு கள்ளுண்டு,
    நுங்கைக ளாற்துணங்கை
இட்டது வேயன்றி, யெட்டனைத்
    தானிவ ளுள்ளுறுநோய்
விட்டது வே?யன்றி வெங்குரு
    நாதன்றன் பங்கயத்தின்
மட்டவிழ் தார்கொண்டு சூட்டுமின்,
    பேதை மகிழ்வுறவே. (57)

Seeing the seen, toddied sure, by your hands,
She is stricken with shallowness. Besides,
Not even a gangly seed ? size, her love lessened.
You may for her appeasement, adorn her
With Kaazhi Lord?s Sambandhan?s honeyed lotus garland
By then, she?ll be cured of her frenzy.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: December 15, 2015, 09:13:17 AM »

புனத்தெழு கைம்மதக் குன்றம
    தாயங்கொர் புன்கலையாய்,
வனத்தெழு சந்தனப் பைந்தழை
    யாய்,வந்து வந்தடியேன்
மனத்தெழு பொற்கழல் ஞானசம்
    பந்தன்வண் கொஞ்சையன்னாள்
கனத்தெழு கொங்கைக ளாயல்கு
    லாய்த்திவர் கட்டுரையே. (56)   

This one's account turned a fancy  full draw
As would a little deer in a herd of elephants
Move as forest sandal shred oozing fragrance,
Diffuse like my mind with Sambandhar's
Auric Kazhalled feet marking the strong Kocchai
Resembling the breasts and the fore-laps of her allurement.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: December 15, 2015, 08:46:27 AM »

குண்டகழ் சூழ்தரு கொச்சைத்
    தலைவன்றன் குன்றகஞ்சேர்
வண்டக மென்மலர் வல்லியன்
    னீர்!வரி விற்புருவக்
கண்டக வாளி படப்புடை
    வீழ்செங் கலங்கலொடும்
புண்தகக் கேழல் புகுந்ததுண்
    டோ?நுங்கள் பூம்புனத்தே. (55)

Girt with deep moats is Kaazhi of Sambandhan
Whose hilly house is thronged by bees buzzing
The flower darts of Manmatha's bow - like women.
Bow - like brow'd did any wounded boar bleeding
Come by this floral fane of yours? Thus
Would the hero doubtfully ask.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: December 15, 2015, 08:43:21 AM »

கீளரிக் குன்றத் தரவ
    முமிழ்ந்த கிளர்மணியின்
வாளரிக் கும்வைகை மாண்டன
    ரென்பர் வயற்புகலித்
தாளரிக் கும்அரி யானருள்
    பெற்ற பரசமய
கோளரிக் குந்நிக ராத்தமிழ்
    நாட்டுள்ள குண்டர்களே. (54)

Can Samanas ever equal Tirugnanasambandar
The lion like destroyer of alien sects. For on
Vaigai where flow is wild to erode even the light
Excited by serpent - gem spat by the lion - hill
Serpent, Samanas died confronting the dear feet
Siva graced of Sambandha of fertile field rich Kaazhi.

Arunachala Siva.

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