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Messages - Subramanian.R

General topics / Re: An aid to self-enquiry
« on: February 13, 2009, 10:08:29 AM »
Dear silentgreen,

Welcome to Forum.

Bhagavan's ardent devotees have said many things to focus the
attention for quelling the mind from other thoughts.  I would
suggest the following:

1.  Bhagavan Ramana's photograph, particularly the one taken in
Virupaksha Cave at the age of 21.  Look at His eyes.  Whereever
you stand in front of Him, His eyes will look at you!  This is the

2. Any holy names prescribed by Bhagavan with full contemplation
on Him.  Siva, Siva or Arunachala Siva...

3. Reading WHO AM I? a few times, contemplating on Him. Reading
every sentence slowly.

4. Thinking of Arunachala Hill.

5. Thinking of Arunachaleswara, the Siva Linga, short and majestic.  My wife used to call him The Little Father!

Arunachala Siva.       

General topics / Re: Prophecy by muruganar
« on: February 13, 2009, 09:52:53 AM »
Dear munagala,

I am not sure.  Amongst Muruganar's copious writings, I have to
search for that prophecy of Muruganar.  It could be in Guru Vachaka
Kovai.  I shall let you know.  I returned from Madurai after four days
only today.

Arunachala Siva.

In May 1937, one day some one asked Bhagavan Ramana whether He had read Kamba Ramayana.

Bhagavan said: No. I have not read anything.  All my learning is limited to what I learnt before my 14th year. Since then I have had no inclination to read anything or learn.  People wonder how I speak of Bhagavad Gita, etc., It is due to heresay.  I have not read Gita nor waded through its commentaries for its meaning.  When I hear a sloka I think that its meaning is clear and I say it.  That is all and nothing more.  Similarly with my other quotations.  They come out naturally.  I realize that the Truth is beyond speech and intellect.  Why then should I project the mind to read, understand and repeat stanzas etc.?  The purpose is to know the Truth.  The purpose having been gained, there is no use engaging in studies. 

Someone remarked if Bhagavan had been inclined to study, there would not be a saint today!

Bhagavan: Probably all my studies were finished in past births and I was surfeit.  Therefore, no samskara operating now in that direction.

(Source: Talks, Munagala Venkatramaiah.)

Arunachala Siva.         

The teachings of Bhagavan Sri Ramana Maharshi / Happiness and Misery
« on: February 08, 2009, 12:36:05 PM »
On 4th May 1937, a book was being read in which a question occurs
whether the world was created for happiness or misery.  All eyes
turned to Bhagavan Ramana for the answer.

Bhagavan:  Creation is neither good nor bad.  It is as it is.  It is the human mind, which puts all sorts of constrictions on it, as it sees things from its own angle and as it suits its own interests.  A woman is just a woman, but one mind calls her 'mother', another 'sister' and stll another 'aunt' and so on.  Men love women, hate snakes, and are indifferent to the grass and stones on the roadside.  These connections are the causes of all misery in the world.  Creation is like a peepul tree. Birds come to eat its fruit, or take shelter under its branches, men cool themselves in its shade, but some may hang themselves on it.  Yet the tree continues to lead its quiet life, unconcerened with, and unaware of, all uses it is put to.  It is the human mind that creates its own difficulties and then cries for help.  Is God so partial to give peace to one person and sorrow to another?... Whose fault is it? Is it God's or man's?

(Source: Talks, Munagala Venkatramaiah.)

Arunachala Siva.       

The teachings of Bhagavan Sri Ramana Maharshi / Sri Chakra
« on: February 08, 2009, 12:25:36 PM »
A respectable and orthodox gentleman asked about Sri Chakra on
19th April 1937.

Bhagavan Ramana was kind enough to reply.

It has a deep significance.  There are 43 corners with sacred syllables in them.  Its worship is a method for concentration of mind.  The mind is wont to move externally.  It must be checked and turned within. Its habit is to dwell on names and forms, for all external objects possess names and forms.  Such names and forms are made symbolic mental conceptions in order to divert the mind from external objects and make it dwell within itself.  The idols, mantras, yantras are all meant to give food to the mind in its introvert state, so that it may later become capable of being concentrated, after which the superb state is reached automatically.

(Source: Talks, 19th April 1937)

Arunachala Siva.       

The teachings of Bhagavan Sri Ramana Maharshi / Bhagavan on Heart-Centre
« on: February 08, 2009, 12:18:02 PM »
Once on 17th April 1937, some devotees asked whether it was true
that some disciples have had the privilege of feeling Bhagavan's
Heart Centre to be on the right by placing their hands on Bhagavan's
chest.  Bhagavan Ramana said: "Yes."

(Mr. Viswanatha Iyer, Narayana Reddi and others have said they felt
Bhagavan's Heart-Centre to be on the right by placing their hands on His chest.

A devotee then observed that if hands could feel and locate the Heart-Centre, delicate scientific instruments should certainly do it.

Devotee: The Heart Centre  is said to be on the right, on the left or in the centre.  With such differences of opinion, how are we to meditate on Hridaya. 

Bhagavan:  You are and it is a fact. Dhyana is by you, of you and in you.  It must go on where you are.  It cannot be outside you. So you are the centre of dhyana and that is the Heart.

A location is however given to it with reference to the body.  You know that you are.  Where are you?  You are in the body and not out of it. Yet not the whole body.  Though you pervade the whole body, still you admit a centre wherefrom all thoughts start and where they subside.  Even when the limbs are amputated, you are there with defective senses.  So a centre must be admitted.  That is called the Heart.  The Heart is not merely the centre but the Self.  Heart is only another name for the Self.

(Bhagavan Ramana says in Arunachala Pancharatnam, Verse 2
the same idea.  You dance as I-I-I and You are Heart.)

(Source. Talks, Munagala Venkatramaiah.)

Arunachala Siva.


Bhagavan Ramana, on 14th April 1937, said the following to the
devotees and visitors in the Hall:

The books say that there are so many kinds of dikshas, initiations,
hasta diksha, sparsa diksha, chakshu diksha, mano diksha etc.,  They also say that the Guru makes some rites with fire, water, japa, mantras, as if the disciple becomes ripe only after scuh processes are gone through by the Guru.

If the individual is sought, he is nowhere to be found. Such is the Guru. Such is Dakshinamoorthy.  What did he do?  He was silent.
The disciples appeared before him. He maintained silence. The doubts of the disciples were dispelled, which meant that they lost their individual identities. That is Jnana and not the verbiage usually associated with it.

Silence is the most potent form of work.  However vastand emphatic the sastras may be, they fail in their effect.   The Guru is quiet and peace prevails in all.  His silence is vaster and more emphatic than all the sastras put together. These questions arise because of the feeling that have been here so long, heard so much, exerted so hard, one has not gained anything. The work proceeding within is not apparent.  In fact the Guru is always within you.

(Source: Talks, Munagala Venkatramaiah.)

Arunachala Siva. 

On 6th April 1937, an Andhra gentleman, in the course of his conversation, asked Bhagavan about the state of a Jnani and Bhagavan told him as follows:

"Until you gain Jnana, you cannot understand the state of a Jnani.
There is no asking about the work of Iswara and the rest. Some
ask why Siva went naked in Daruka forest and spoiled the chastity of wives of the rishis.  The Puranas, which record this incident have also said that Siva previously saved the devas and the universe by consuming the poison, halahala, at the time of churning the ocean of milk.  He, who could save the world from the deadly poison and lead the sages to emancipation had also wandered nude amongst their
women.  Their actions are incomprehensible to ordinary intellects. One must be a Jnani to understand a Jnani or Iswara.

Devotee: Should we not learn the Jnani's ways and imitate them?

Bhagavan Ramana: It is no use!

(Source: Talks, Munagala Venkatramaiah.)

Arunachala Siva.

The teachings of Bhagavan Sri Ramana Maharshi / Prarabdha for a Jivan Mukta
« on: February 08, 2009, 10:31:09 AM »
Bhagavan Ramana has said that there is no prarabdha for a Jivan
Mukta, why talk about Agami and Sanchita.  He has also said, that
miseries and pains will come to a Jivan Mukta, but only his body would suffer them and not he.  Once Swami Lokesananda, a sannyasi, asked Bhagavan: Is there prarabdha for a Jivanmukta?

Bhagavan Ramana: Who is the questioner?  From whom does this question arise?  Is it a Jivanmukta who is asking this?

Devotee: No. I am not a mukta as yet.

Bhagavan: Then why not let the Jivanmukta ask the question for himself!

Devotee:  The doubt is for me.

Bhagavan: Quite so. The ajnani has doubt but not a Jnani.

Devotee: From all this, it looks as if a Jnani who has scorched all the vasanas is the best and that he would remain inactive like a rock or stone.

Bhagavan: No. Not necessarily. Vasanas do not affect him. Is it not itself a vasana that one remains like a rock or stone?  Sahaja is the state.

The conversation then turned on vasanas. Bhagavan said that good tendencies and bad ones (suvasana and kuvasana) are concommitant, the one cannot exist without the other. May be the once class predominates. Good tendencies, suvasanas, are cultivated and they must also be finally destroyed by Jnana.

(Source: Talks, Munagala Venkatramaiah.)

Arunachala Siva.

The great saints choose their parents for their human birth in the world.  We know how blessed are Mother Azhagamma and Sundaram Iyer, for having been parents for Bhagavan Ramana.  Bhagavan pays His obeisance to them in Akshara Mana Malai and also in Arunachala Nava Mani Malai, Verse 8.  Tiru Jnana Sambandhar the earlier avatra of Skanda chose Sivapada Hrudayar and Bhagavathi Amma in Sirkazhi as His parents.  Why should He choose them?  There was
Queen Mangayarkarasi, who was a great devotee of Siva and she had called Tiru Jnana Sambandha to come to Madurai to re-convert her king Nedumaran to Saivism.  In age, Tiru Jnana Sambandhar was as old as to be her son.  But Tiru Jnana Sambandhar did not choose those parents, even though the queen was an ardent devotee of Siva.
It is because, the Pandya King as a Jain for many years and he ill-treated Saivites and Siva in Madurai.  The temple was left without care for many years.  Because one of the parents had a defective career in their lives, Jnana Sambandha did not choose them, even though he did many miracles to reconvert the king back to Saivism!

Arunachala Siva.   

Today is Pushya star of Makara month.  Yesterday was Punarvasu,
Bhagavan's birth star.  He was born in Dhanur month.

On this Makara Pushyam day, Saint Ramalingaswami merged in
Space, without even leaving his body behind.  Ramalingaswami
came from Tiruvottiyur to Tiruttani and then proceeded to Chidambaram.  Here, he was worshipping Nataraja for many years.
Then he left for a place called Vadalur, a village about 40 kms from
Chidamabram.  Here, he graduated into worship of Effulgence as
Siva.  Afer sometime, he moved further to a village nearby called
Karunguzhi, where he establshed Satya Jnana Sabha and asked people to worship Siva as Light.  An earthern lamp was constantly burning in his ashram.  He propagated total vegetarianism, non-
injury to all living beings and Jnana through the Truth, which is Siva, in the form of Light.  At the appropriate time, he moved to a small
hut nearby called Sakti Vilasam, where he shut himself in for 48 days and merged with Space, without leaving the body.  His famous dictum is: The Effulgence of Grace, rare and great and That is Mercy of Siva.  He has composed thousands of verses, classified into six canons and this book is called Tiru Arut Pa, The Holy Songs of Grace.

Arunachala Siva.   

Tiruperundurai, is about 20 kms from Pudukottai in Southern
Tamil Nadu.  It is here that Saint Manikkavachagar met his
Guru, sitting under a kurundai tree.  The Guru gave him hastha-
diksha and the disciple got completely transformed.  He forgot all
his worldly work, (he was a Minister in Pandya Kingdom in Madurai), and he spent all the king's money in building the temple for Siva.

This temple is well known for its special features.  There is no
Sivalinga inside the sanctum sanctorum.  There is only the round
base without the phallic symbol above.  This is called Avadai in
Tamil.  Now, a metal icon has been fixed over the base and camphor, kasturi and sandal paste and flowers are adorned.  There is no
camphor deepa, since there is camphor in the adornment.  Siva is called Atma Natha.  People can submit flowers and pray to him.

There is no separate shrine for Uma.  There is Pada (feet) inside a shrine, which is closed for ever. One can see the pada through the stone windows in the front.  She is called Yogambika. 

There are no Balipeeta, Dwajasthamba and Nandi.  The stone images of Kali, Ganapati, Veerabhadra have been installed at later periods.  There are stone images for Manikkavachagar.  There are two, one before his transformation, in full dress and ornaments and a headgear, and the second is where he appears with holy ashes and a towel around his waist.  There is also an image, with Siva as a horse-rider, the form in which he came to Madurai to sell horses to Pandya King, Harimarthana Pandya.

The tree for the temple, sthala vruksha is Kurundai.

Tiruperundurai, or Avadaiyar Kovil, as it is now called, is a coastal village.  The temple architecture is mind-boggling.  How the king could have brought so many stone girders from far off place, since the village is a coastal village, with no hills around.  The sculptures on the pillars and walls are astounding.  There are famous Kodungai-s. These are pillars with semicirular protrusion.  The rows of pillars are having cross beams over them, which are again stone structures, with tiles like formation!  Each pillar has got a fine architecture and a sculpture like dancing girl, Siva as  Bhikshatana, Veerabhadra etc., The semi circular protrusion is a marvel.  There is a saying in Tamil that sculptors will give an undertaking to the king, saying that they will make anything but not the kodungai of Avadaiyar Koil and the stone window of Tiruvalanchuzhi, another temple, where there is a stone window, with hundreds of circular holes carved in the window!

Arunachala Siva.           

The teachings of Bhagavan Sri Ramana Maharshi / Re: I AM meditation
« on: February 08, 2009, 09:44:38 AM »
Dear soham3,

In I AM meditation, if a thought "that it is the body" comes, you have to only say I am not, and then proceed further.  If you want
a location inside the body, for the seekers, Bhagavan Ramana recommended the Heart Centre, which is on the right side of the chest.  As you progress further, you will experience, that You or
the Self or the Heart is everywhere.  The finality comes depending
upon the maturity of the seekers.  I used to get this feeling and
I followed the method of chanting Arunachala Siva.... and proceed

Arunachala Siva.     

Poets like Kavyakanta Ganapati Sastri and Muruganar delighted
in singing of the youthful sage Ramana, as a modern avatar of
Kumara or Skanda.

In this context, the metaphysical and moral implications of the Muruga (Skanda) myth are worth pursuing.  Muruga, like youthful
Dakshinamoorthy himself, symbolizes the legitimate right and obligation of the young to teach the old.  The old know the past
through hard-earned experience. while the young sense the future through some natural technological power.

The West, which knows nothing of Siva, conceives of time as something flowing from the past into the present.  For us, Siva
is eternity, the timeless, the pure, formless Awareness which is the sole Relaity, the whole of the unknown future and which is forever freely flowing into time. Confronting this current, stands Muruga with his twelve eyes and with his twelve arms.  Swimming upstream, we have to live in the living present, the meeting point of two eternities.  Only very foolish, old people live in the dead past. Siva,
pure timeless awareness, operates in and through Muruga, the human god divine, the glimpse of 'moksha' here and now, known in every heroic moment to lovers, poets and warriors.  The Christian creed says truly, none can go to the Father except through the Son,

The worship of Muruga is not an attempt to escape from the actual or to walk in blinkers.  One recognizes evil as ugly, and with, calm, clear vision and cool courage removes it.  Muruga's Javelin brinbgs to us the timeless energy of Siva awareness.  Clean action in this awareness abolishes the distance beween the real and the actual.
Heaven, if anywhere, is now here on earth, or else it is nowhere.
The transcendental Real is immanent in the actual present.  Murugnar declares: "Destroy the false duality of THIS world and THAT world.  Seeing the true oneness of all being, the joy of right awareness, this alone is Sivahood."

The Maharshi recommended Tiru Murugatrupadai, (an ancient poem of Muruga by Saint Nakkirar, the title meaning: Guiding the Way to Muruga.), and Siva Puranam, (of Saint Manikkavachagar in Tiruvachakam), for daily parayana.  He loved the poetry of words
and the poetry of earth and the poetry of action.  He clung to Arunachala, thus confronting the poetic faith in the perennially renewed freshness of Siva cult as the channel of Pure Awareness.

Saint Manikkavachagar says in Tiruvachakam, "Sivamakki Enaiyanda... "ruling me by divining me as Siva.." (Achopathu, Decad on Oh! Oh!).  The copious outpourings of Muruganar only express the irrepressible joy of the poet as he dives and swims and bathes in the ocean of bliss which is Sivananda.  Sadhu Natananada extols the Poet Saint Muruganar as the Maharshi's alter ego, the embodiment of beauty in the delighted dialogue with the embodiment of Truth.

The marriage between mythology and history is made explicit in many of Muruganar's  poems, most of all in the magnificient movement Tiruvundiyar, where the Maharshi is identified with Rama, Krishna, Muruga and Siva and in this the latest role, made to utter
the quinetessence of Advaita in Upadesa Saram.

(Source: Sri Ramana, the Self Supreme. Prof. K. Swaminathan.)

Arunachala Siva.       

The teachings of Bhagavan Sri Ramana Maharshi / Modes of mind, Vrittis
« on: February 07, 2009, 01:18:11 PM »
One devotee asked on 23rd February 1937:

Horripilation, sobbing voice, joyful tears etc., are mentioned in Atma Vidya Vilasam (of Sri Sadasiva Brahmendra), and other works. Are these found in Samadhi, or before or after?

Bhagavan Ramana:  All these are the symptoms of exceedingly subtle modes of mind, vrittis.  Without duality they cannot remain.
Samadhi is Perfect Peace, where these cannot find place. After emerging from Samadhi, the remembrance of the state gives rise
to these symptoms.  In bhakti marga, path of devotion, these are precursors to Samadhi.  Manikkavachagar and other saints have spoken of these symptoms.  They say tears rush forth involuntarily and irrepressibly.  Though aware of tears, they are unable to repress them. I had the same experience when I was staying in Virupaksha

(Source: Talks, Munagala Venkatramiah.)

Arunachala Siva.