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Messages - Subramanian.R

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12841
General topics / Re: Tevaram - Some select verses.
« on: December 15, 2015, 09:13:17 AM »
56.



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.

12842
General topics / Re: Tevaram - Some select verses.
« on: December 15, 2015, 08:46:27 AM »
55.



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.

12843
General topics / Re: Tevaram - Some select verses.
« on: December 15, 2015, 08:43:21 AM »
54.



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.

12844
General topics / Re: Tevaram - Some select verses.
« on: December 15, 2015, 08:41:30 AM »
53.


பழிக்கே தகுகின்ற(து) இன்(று)இப்
    பிறைபல் கதிர்விழுந்த
வழிக்கே திகழ்தரு செக்கரைக்
    கொச்சை வயவரென்னும்
மொழிக்கே விரும்பி முளரிக்
    கலமரு மோவியர்தம்
கிழிக்கே தருமுரு வத்திவள்
    வாடிடக் கீள்கின்றதே. (53)



Her heart is a twirl seeking the lotus garland
Of Lord Sambandhan for his valiant tongue
And He is the exponent of Kaazhi; it likens the blemished
Crescent which is eager to be amid other radiance
In the ruddy sky. She is quite like the figure
Artist drawn on a cloth; withering she is half lost lore ? lorn.

Arunachala Siva.

12845
General topics / Re: Tevaram - Some select verses.
« on: December 15, 2015, 08:38:27 AM »
52.



மறைமுழங் குங்குழ லார்கலி
    காட்ட, வயற்கடைஞர்
பறைமுழங் கும்புக லித்தமி
    ழாகரன் பற்றலர்போல
துறைமுழங் குங்கரி சீறி,
    மடங்கள் சுடர்ப்பளிங்கின்
அறைமுழங் கும்வழி நீவரிற்
    சால வரும்பழியே.(52)   



Maid tells the hero not to come during night
Tamil Veda like flute sweeten the air to delight
The field workers of drummer - clan shall
Announce Jnanasambandhar's ardent. Like foes
On your way the male - tusker might surge up;
Lions would roar from within crystal rocks.
Come not by night hazarding your name.

Arunachala Siva.

12846
General topics / Re: Tevaram - Some select verses.
« on: December 15, 2015, 08:34:43 AM »
51.



கருதத் தவவருள் ஈந்தருள்
    ஞானசம் பந்தன்சண்பை
இரதக் கிளிமொழி மாதே!
    கலங்கல் இவருடலம்
பொருதக் கழுநிரை யாக்குவன்;
    நுந்தமர் போர்ப்படையேல்
மருதச் சினையில் பொதும்பரு
    ளேறி மறைகுவனே. (51)


O, dame shaming parrot's parroting, sweet
In Seekaazhi of Jnanasambandhar that grants
Grace of Sivapadam,  the moment you think of him.
Be not vexed. I shall wipe out these bodies and 
If your brethren troop against, I shall hide away
In Marutam wood and stay away; for your kin must suffer not.


Arunachala Siva.

12847
The teachings of Bhagavan Sri Ramana Maharshi / Re: Our Bhagavan-Stories
« on: December 15, 2015, 07:14:57 AM »



Kavyakanta Ganapati Muni had a vision of six stars raising from Bhagavan Ramana's head and he
found Him to be an avatara of Skanda.  He also took pride that he is Ganapati, the elder son of
Siva and elder brother of Skanda.  In later years, Kavyakanta wrote Sri Ramana Chatvarimsat.
Actually, he had planned to compose 100 verses on Bhagavan Ramana, but fate willed it that
he could not complete.  As and when he wrote a sloka, he had sent it to Bhagavan along with a
Sanskrit letter.  The total verses came to 40 and Bhagavan Ramana arranged them in proper order
and thus came Sri Ramana Chatvarimsat.  This composition is chanted even today in the mornings
in Sri Ramanasramam.

In one sloka, Ganapati Muni says:

"He is Skanda without Spear, Rooster Banner and Peacock vehicle.
He is the dear son of Uma. The One who vanquished Tarakasura
and other demons, is residing here wearing a simple codpiece.
He is the celibate, without liking and disliking, without respect
and disrespect, without self-respect and self-defeatism.  In His
eyes resides Sakti, in His face Lakshmi and in His tongue, Saraswati, goddess of learning.
It is my good fortune that I got Him as my Guru.  I shall prostrate at His lotus feet!"

(Source:  Spiritual Stories about Bhagavan Ramana, Banu
Ramachandran, Tamizh.)

Arunachala Siva.

12848




Sadhu Natananda had composed a Tamizh poem titled Atma Gita after Bhagavan Ramana's
Mahasamadhi. The poem is called Nenjaga Kanni, Couplets an address of the mind to the Self.

A few excerpts:-

1.  O mind!  That which became the Jnana Guru Ramana, who
transformed me into Consciousness by teaching the difficult-
to-teach truth, is indeed Bhuma (Brahman).

7-11.  O mind!  It is extremely rare for someone like Ramana,
who came as a Sadguru for the whole world, to appear even once
in a yuga (eon).  It is our great good fortune that we also took
birth, and became His slave at the same time as the Lord incarnated.  The venerable old lady,
Avviayar (a Tamil poetess) said:  If one practices worship of Siva for many many lives, then
good sense will blossom slightly!  Today, I became an example to the world, proving that there
is no fault in Avvaiayar's statement.  This is an indication that I have worshipped the Lord through
the good chariya* and so on.  The aim of performing such as chariya is only to approach the
feet of the Supreme Guru.

(* good nishkamya karmas)

22-24.  O mind!  Not all trees are wish-fulfilling celestial karpaga trees, nor are all gurus Saduguru.
The one (Dakshinamurty) adept in truth, who appeared below the banyan tree, and also at Kaladi*,
is the one who appeared in Tiruchuzhi.  Because of the appearance there of the one who
possesses wisdom and grace, Tiruchuzhi, also achieved the same fame that was attained by
the banyan tree and Kaladi.

(* Kaladi, the birthplace of Sri Sankara.)

30.  O mind!  Through his gracious glance he enabled us to experience the being-consciousness
-- which cannot be described as 'being like this' -- like an object in our hand.

31.  O mind!  Beginning with the Rig Veda, the core principle of the Vedas, is that Pure Being is
our real nature.  The aim of the Upadesa is to separate us from the body and make us
shine as the luminous Self.

63-65.  O mind!  He said: "They say I am going. Where can I go? I am here!" Where then can He
go, and how?  Though He has given up the perishable body, He will always be present in our
Heart as "that which is", beyond the knowledge of the senses. He who bestowed His grace more
sweetly than one's own mother will from now on also shine as our unseen guide and support!

(Source:  Sri Ramana Darsanam, Sadhu Natanananda. Tr. by
David Godman.)

Arunachala Siva.

12849
General Discussion / Re: The Unreal World
« on: December 14, 2015, 05:00:06 PM »
The allegory of Plato's Cave, which he used to illustrate his theory of forms proves helpful in
understanding the nature of the real.  (My interpretation is both unauthorized and simplified!)
Plato gave the example of people chained in a cave, facing the wall of the cave, unable to turn
around and only able to see the wall. There is a fire, burning in the cave. As objects are brought
behind the flame, they project a shadow on the wall.

Plato proposed that everything we observe in the real world is like the shadow projected on the
wall.  Basically, objects exist independent of projection of that object on the wall.  This realm
of perfect mathematical forms outside the cave is the realm of real objects which the prisoners
are not aware. They therefore mistake the appearance of imperfect shadows of the perfect forms
for reality. They converse through the sense perceptions of the physical world and mistakenly
presume that the concept in their minds is reality. They are unable to appreciate that the distortions
of reality are caused by their imprecise  mental equipment and the flickering fire.


contd.,

Arunachala Siva.

12850
General Discussion / Re: The Alchemy of Sri Bhagavan:
« on: December 14, 2015, 04:17:19 PM »
By November 1984. I moved to Calcutta on transfer.  A day or two after my occupying 
the residential flat allotted to me by the Government, I called on my neighbor, a Tamizhian,
and introduced myself to him.  In their drawing room on their center table, I happened to
notice a copy of Mountain Path, and very casually turned over the cover page. For the first     
time I saw a picture of Sri Ramana Maharshi and was stunned by it.  I said to myself that   
it would be  wonderful to possess the picture. But I did not feel free to ask for it nor did I
say anything about it to my acquaintance and returned to my flat. To my utter surprise
on the following day that gentleman cut the picture from the magazine and gave it to me.
I was overjoyed and thanked him profusely. In due course, I got it framed.  At that time
I knew nothing of Sri Bhagavan as during the my stay at Madras, I was more into the
teachings of JK.  From that day onwards, I have  been offering flowers to that picture of
Sri Bhagavan.

So it may not be inappropriate If were dare claim that Sri Bhagavan beckoned on His own.

In 1987. I moved to Hyderabad, retired from service on superannuation and settled down there.

Arunachala Siva.

12851
General Discussion / The Alchemy of Sri Bhagavan:
« on: December 14, 2015, 03:53:08 PM »
This is an article by Pingali Surya Sundaram,  in Mountain Path, Jan-Mar. 2015.

The year was 1984.  Two very significant events of my life occurred that year.

The first was some time in the month of February, I was at Madras, where I spent a little over
two decades by then).  And I used to regularly attend the weekend talks of Sri J. Krishnmurti,
who usually visited Madras during the winter months. One evening (when there was no talk),
Krishnaji was about to go by car to the nearby beach.  The car was waiting for him in the portico.
At a distance of about 15 yards, some twenty five of us stood in a semi circle to have the darshan
of the seer. Krishnaji came down the steps and was about to step into the car but he looked in our
general direction and instead of getting into the car, walked towards us.  He stopped just in front
of me.  I reverentially joined my palms in a namaskaram while my eyes closed involuntarily. He
clasped my hands at which I opened my eyes.  He said gently. 'Don't  have so much respect for me.
Sir, I am nobody.'  Saying  that he let go his clasp and after casting a  deep, penetrating look at me
walked back to the car.  Needless to say, all of us assembled there was so astonished at his modesty
and courtesy.           

contd.,

Arunachala Siva.

12852
General Discussion / Re: The Unreal World
« on: December 14, 2015, 03:28:51 PM »
This story held a fascination for me. But I wrestled with it mentally.   The restrictions of time and space
could affect perceptions of reality but surely such situations can be remedied. Also in these days on
instant messaging, and real time broadcast, we are empowered to know facts and are not mislead
easily. Paradoxically, the more empowered we believe we have become more  and more vulnerable
we actually are.  A modern modified version of the story of the two friends, one healthy and another
diseased, may be heard today in modern high-tech hospital where mix up of medical reports
would cause grief or joy and further complications without any correlation to facts.

Another argument that the mind comes up with, is that the perceptions of the senses is not
unique to any individual but is validated  by others.  But we attribute authority to others and
set store by the opinion of others without appreciating that a common  veil of ignorance shrouds
the human situation itself.

contd.,

Arunachala Siva.

12853
General Discussion / Re: The Unreal World
« on: December 14, 2015, 03:10:42 PM »
Although I could not appreciate this, I valiantly plodded on with my reading of the works
of Sri Bhagavan.  Then I read the story of two friends with which Bhagavan used to llustrate
that the joy and grief are mere products  of the imagination.   Two men from the village
went into the city  to earn their living.  Their families had no news of them. One day a traveler
went to the city and met one of them. He asked the traveler to convey to his family members
that he was comfortable and prosperous.  He told him to inform the family members of his
friend, about his sad demise.   The traveler returned to the village but mixed the names and
events. Therefore the family members  of the man who was alive and well mourned his death.
and the family members of the person who was no more, held a feast to celebrate his success

continued.

Arunachala Siva.

12854
General Discussion / Re: Rough Notebook-Open Forum
« on: December 14, 2015, 11:59:46 AM »

W.E. Channing who was a close friend of Thoreau and his first biographer, commented after
his death that, "No man had a better unfinished life."  For what are we to make of a man with
great talents who apparently loafed his way through life?  One of the most memorable statements
of Thoreau concerned this very issue, "If a man does not keep pace with his companions, perhaps
it is because, he hears a different drummer. Let his step to the music which he hears, however
measured or far away."  [Thoreau's Walden].

Here was a person who in the face of social and peer pressure resolutely 'listened to his inner call'
and fulfilled his 'swadharma', not as someone who visibly accomplished something in the world,
but one who walked on the woods and observed the beauty and precision of nature.  "I went to
the words because I wished to live deliberately, to front only the essential facts of life, and see if I
could not learn what it had to teach, and not, when I came to die, discover that I had not lived."
His insights and lucid descriptions have inspired generations of writers too numerous to list
here.

Thoreau's example challenges us to ask what then does it mean to lead a fulfilled life in which all
one's virtues and skills are exercised to the limit of human possibility?  Is it in the accumulation of
wealth, social power and respect by one's peers?  Is it in doing good deeds and helping the less fortunate?


So the question here is why so much as how.  How can we lead a simpler life in this day and age
with its superfluity of impressions, desires and fears brutally shoved into our faces by inane
electronic equipments in our homes as well as at work? We do have a choice and it is not necessarily
a radical one of renouncing the world and living in association with an ashram or similar institution.
Our daily life is composed of small choices over which we have some degree of control.

We do have choice whether or not to switch on a television, we have a choice and can say no when
offered the latest gadget which will make us the envy of our friends.  Even in situations,
where we have no manoeuvre, we still have a choice whether to indulge in despair or anger, or
remain calm.

(Source: As indicated in Part I of the Power of the Presence)

Arunachala Siva.

12855
General Discussion / The Unreal World
« on: December 14, 2015, 11:52:14 AM »
This is an article by Geetha Ravichandran, a devotee of Sri Bhagavan.  The article is from
Mountain Path, April-June 2015.

When I began reading the works of Ramana Bhagavan, I ran into certain difficulties.  The postulate
of the world as unreal, was a serious challenge to my cherished beliefs.  In my limited understanding,
a spiritual pursuit would ideally involve doing what was right and good which would contribute to
improving the world (which was therefore real), and the condition of its inhabitants, including myself
hopefully.  The self improvement industry which churns out books, workshops, messiahs, and promises
a package deal of success in all endeavours leading to personal power and happiness, had me firmly
in its grip. Therefore considering the world as unreal was beyond me.  Bhagavan has emphasized the
absolute necessity of understanding the unreality of the world.  The following instructions to Sivaprakasam
Pillai are found in the work Who am I?

Q: When will the realization of the Self be gained?

A. When the world which is what-is-seen has been removed, there will be realization of the Self 
     which is the seer.

Q:  Will there not be realization of the Self even while the world is there (taken as real)?

A:  There will not be.

Q.  Why?

A.  The seer and the object seen are like rope and the snake. Just as the knowledge of the rope
     which is substrate will not arise unless the false knowledge of the illusory serpent goes, so the
     realization of the Self which is the substrate will not be gained unless the belief that the world
      is real is removed.

Q:  When will the world which is the subject seen be removed?

A:   When the mind, which is the cause of all cognitions and of all actions, becomes quiescent,
       the world will disappear.

contd.,

Arunachala Siva.                 

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