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Messages - Subramanian.R

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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.                 

General topics / Re: Tevaram - Some select verses.
« on: March 02, 2016, 03:34:02 PM »
Verse  150:

ஊனமுது கல்லையுடன்
    வைத்திதுமுன் னையின்நன்றால்
ஏனமொடு மான்கலைகள் 
   மரைகடமை யிவையிற்றில்
ஆனவுறுப் பிறைச்சியமு 
   தடியேனுஞ் சுவைகண்டேன்
தேனுமுடன் கலந்ததிது 
   தித்திக்கும் எனமொழிந்தார்.

He placed before Him the cup of nectarean food
And implored Him thus: "This is even more delicious
Than what I offered earlier; with the flesh of hog
I have cooked the daintiest portions of stag,
Antelope and katama; I too have tasted it;
It is mixed with honey; it'll taste sweet (eat)."

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: March 02, 2016, 03:32:08 PM »
Verse  149:

வந்துதிருக் காளத்தி 
   மலையேறி வனசரர்கள்
தந்தலைவ னார்இமையோர்   
   தலைவனார் தமையெய்தி
அந்தணனார் பூசையினை
    முன்புபோ லகற்றியபின்
முந்தைமுறை தம்முடைய
   பூசனையின் செயல்முடிப்பார்.

The Lord of the hunters ascended Tiru-k-Kalatthi Hill
And reached the presence of the Lord of gods;
As before he removed the Brahmin?s offerings
And performed the pooja after his fashion.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: March 02, 2016, 03:29:45 PM »
Verse 148:

நல்லபத முறவெந்து
   நாவின்கண் இடுமிறைச்சி
கல்லையினிற் படைத்துத்தேன் 
   பிழிந்துகலந் ததுகொண்டு
வல்விரைந்து திருப்பள்ளித்
    தாமமுந்தூய் மஞ்சனமும்
ஒல்லையினின் முன்புபோல்
    உடன்கொண்டு வந்தணைந்தார்.

He gathered into a cup the tasted food cooked fittingly;
He poured honey into it and mashed it;
He fared forth swift, gathering flowers, leaves
And water for holy ablutions as before;
Thus toward his deity he hastened.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: March 02, 2016, 03:27:37 PM »
Verse  147:

எண்ணிறந்த கடவுளருக்
   கிடுமுணவு கொண்டூட்டும்
வண்ணஎரி வாயின்கண்
    வைத்ததெனக் காளத்தி
அண்ணலார்க் காம்பரிசு
   தாஞ்சோதித் தமைப்பார்போல்
திண்ணனார் திருவாயில்
   அமைத்தார்ஊன் திருவமுது.

Like placing in the ruddy mouth of Agni
The offerings that are to be conveyed to the celestial beings,
Into his holy mouth he put the fried flesh to taste it
For making an offering to the Lord of Kalatthi.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: March 02, 2016, 03:25:46 PM »
Verse  146:

வாயம்பால் அழிப்பதுவும் 
   வகுப்பதுவும் செய்தவற்றின்
ஆயவுறுப் பிறைச்சியெலாம்
    அரிந்தொருகல் லையிலிட்டுக்
காயநெடுங் கோல்கோத்துக் 
   கனலின்கண் உறக்காய்ச்சித்
தூயதிரு அமுதமைக்ககச் 
   சுவைகாணல் உறுகின்றார்.

With sharp darts he tore and carved the flesh;
He gathered into a different cup the fleshy parts
Of animals; on points of arrows he fried them fittingly;
To make a holy offering, he desired to taste it.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: March 02, 2016, 03:23:48 PM »
Verse  145:

இந்தனத்தை முறித்தடுக்கி
    எரிகடையும் அரணியினில்
வெந்தழலைப் பிறப்பித்து 
   மிகவளர்த்து மிருகங்கள்
கொந்திஅயில் அலகம்பாற் 
   குட்டமிட்டுக் கொழுப்பரிந்து
வந்தனகொண் டெழுந்தழலில் 
   வக்குவன வக்குவித்து.

He chopped off fuel-wood and piled them up;
He churned out fire and kept it ablaze;
With sharp darts he severed the fat and the flesh;
He then fried what ought to be fried.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: March 02, 2016, 03:21:35 PM »
Verse 144:

பட்டவன விலங்கெல்லாம்
   படர்வனத்தில் ஒருசூழல்
இட்டருகு தீக்கடைகோல்
   இருஞ்சுரிகை தனையுருவி
வெட்டிநறுங் கோல்தேனும்
    மிகமுறித்துத் தேக்கிலையால்
வட்டமுறு பெருங்கல்லை 
   மருங்குபுடை படவமைத்தார்.

He gathered all the hunted animals in one place;
He drew out his sword and chopped off arani sticks;
He broke several twigs laden with the hives of honey-bees;
He wove broad-based cups of teak leaves.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: March 02, 2016, 03:19:17 PM »
Verse  143:

பயில்விளியால் கலையழைத்துப்
   பாடுபெற ஊடுருவும்
அயில்முகவெங் கணைபோக்கி
    அடியொற்றி மரையினங்கள்
துயிலிடையிற் கிடையெய்து 
   தொடர்ந்துகட மைகளெய்து
வெயில்படுவெங் கதிர்முதிரத்
   தனிவேட்டை வினைமுடித்தார்.

He would imitate the call of a stag;
When deer came responding to the call,
He smote them all, with his sharp darts;
He would track the foot-prints of antelopes
Reach their slumbering habitat and kill them.
He also hunted many a katama;
Thus would he complete his hunt as the rays
Of the sun grew fierce.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: March 02, 2016, 03:16:53 PM »
Verse  142:

திருமலையின் புறம்போன
    திண்ணனார் செறிதுறுகல்
பெருமலைக ளிடைச்சரிவில்
   பெரும்பன்றி புனம்மேய்ந்து
வருவனவுந் துணிபடுத்து
   மானினங்கள் கானிடைநின்
றொருவழிச்சென் றேறுதுறை
   ஒளிநின்று கொன்றருளி.

The huge hogs that grazed in the fields
On the slopes of craggy hills, were downed by Thinnan
Who thither came as he left the Holy Hill.
He ambushed at a vantage-point by which
Should pass the antelopes in a single file
On a narrow path, and he killed them whereby
He but conferred on them grace divine.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: March 02, 2016, 03:14:46 PM »
Verse  141:

இவ்வண்ணம் பெருமுனிவர்
   ஏகினார் இனியிப்பால்
மைவண்ணக் கருங்குஞ்சி
   வனவேடர் பெருமானார்
கைவண்ணச் சிலைவளைத்துக் 
   கான்வேட்டை தனியாடிச்
செய்வண்ணத் திறம்மொழிவேன்
    தீவினையின் திறம்ஒழிவேன்.

Thus departed the great muni; I will now narrate
The peerless hunting of the prince of hunters,
The one of beauteous tuft, dazzling inky dark;
I will narrate how he bent his bow and displayed
His skill in the forest; thus will I rid me of evil.   

Arunachala Siva.

General topics / The Unexpected Feast- Smt. T. R. Kanammal
« on: March 02, 2016, 02:21:25 PM »
(The above article appeared in Mountain Path, April - June 2007.)


One day two destitute-looking Brahmins entered the Hall.  It was known that they earned their livelihood
by the wretched and socially demeaning occupation of bearing the dead to the cremation grounds.
Both were extremely hungry after having discharged their duties.

Custom demand that anyone entering a house recently visited by death should take a bath immediately
upon leaving.  This stricture applies particularly if one steps into the cremation ground, and more particularly
if one is involved in removing and physically transporting the departed to this place.

A heated argument had ensued between the two men about the propriety of coming to the Asramam to have
a meal without having bathed.  While one of them keenly felt the unseemliness of transgressing this hallowed
custom, the other dismissed it as impracticable in view of their acute hunger.  Assured of a meal in the
Asramam, which was on their way home, they thought they might appease their appetite.  They came to the
Hall and sat down.  One of them excitedly and abruptly said to Bhagavan:

'Swami,  I have been insisting on the customary bath before we sit for our meal.  Is that not but and prosper?'

Bhagavan responded in a very soft tone,'No one can say you are unjust.'  The other at once, is a greatly
agitated voice, burst forth:

'The pangs of hunger are so intense and our entrails are being devoured.  Is it wrong to eat when hunger
is so gnawing?'

Bhagavan quietly replied, 'Who says it is wrong? Not at all.'

Shocked, looking at one another, they asked in one voice, 'But then  who is wrong?'


Arunachala Siva.   

General topics / A Divine Hospital of Medication through Meditation.
« on: March 02, 2016, 01:02:06 PM »
(The above article is by Shilpi Virupakshi Davangere, a civil engineer, who gained solace at the
feet of his Master, Sri Ramana Maharshi.  The article appeared in Mountain Path, Jan - Mar. 2016)


It is now way back - twenty five years ago - than an intimate spiritual bond got established between us
and Bhagavan Sri Ramana Maharshi.  We visited Sri Ramanasramam in the year 1990.  Fifteen of us
reached Tiruvannamalai from Davangere, Karnataka, by bus to have Bhagavan's darshan.  It was as if
Bhagavan Himself had invited us to His abode.

I had had many divine experiences by then, and at the time my mind was always in an ethereal state.
These cosmic experiences were so new and strange that I felt like exclaiming 'What, what is it...?,
just as Sri Ramakrishna Paramahamsa did when he first had divine experiences.  The differentiation
between the real and the unreal (Ishvara and Nashwara) was vivid in my being.  The quintessence of
Sri Ramana Maharshi's sayings  -- the 'I' manifested everywhere; and there nothing existing other than
the divine 'I' - became part of my consciousness, leaving me in a permanent state of joyousness (ananda)

My Sadguru, Sri Shishunaala Sherief, was a mystic and divine master from a small village in Haveri
district. Through his spiritual songs and divinity, he made it well known place in India. His songs are
always very dear to me and ever hover on my tongue.  Sri Shishunaala Sherief says, 'Know yourself'
(Ninda nee thiluko).

Guru Ramana's philosophy begins with the same thought  - Who am I?


Arunachala Siva.             


Sanskrit - union of jivatma with paramatma, jiva-brahma aikya;  recognition of the oneness of the Self;
absorption of the mind in the Self;  self mastery; integration of personality; aligning of body, mind and
speech in purity and truthfulness.


Yoga is a most popular word these days but not necessarily completely understood in its full scope
and depth, partly because of its multiple limbs and partly because it carries many layers of meaning,
unlike Jnana, which has a single meaning, namely enlightenment.  At its highest level, Yoga has the
same connotation as Jnana because the the 'union of jivatma with paramatma' can be only in the form
of seeing the falsehood of individuality (Jiva bodha) in the wake of Self Knowledge, (Siva bodha).  For there are NO two selves to begin with and there is  really no lower self (jivatma) that exists independently, in order
to merge with the higher self (paramatma).   Jiva bodha is merely a spurious notion that has arisen mysteriously from causal ignorance (avidya), and it evaporates in the light of knowledge of one's true
identity following self inquiry.

Yoga comes from the root 'yuj' which means 'to unite'. The English word 'yoke' also derives from Yoga
meaning 'union';  therefore the word 'union' is a metaphor (aupachaarikam)  to represent that enlightenment
which bestows liberation from Samasara (transmigratory existence).


Arunachala Siva.         

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