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Messages - Subramanian.R

Dear S. Subramanian,

When the mind is turned inwards, and if forms of empty space and/or
dim light is experienced, it is okay.  Do not try to investigate these
forms.  Allow them to continue.  Or, ask, for whom these forms?
If these forms are mental projections, then they would go away,
because you are not the mind.  But if these forms are appearing
wiithout any mental activity, it is absolutely good.  On constant
practice, the Space that you experience will be filled with the Light
of Infinite Effulgence.

Arunachala Siva.     

The teachings of Bhagavan Sri Ramana Maharshi / Re: self-enquiry
« on: November 24, 2008, 10:59:48 AM »
Dear S. Subramanian and Matthias,

Turning the mind inward or turning the thoughts within are no
doubt actitvities.  But this one activity, is better than millions
of actitivies in the outside world.  Bhagavan Ramana says, in
Who am I?:  This single thought will also be burnt as the stick
that stirs the funeral pyre is also burnt at the end, after the
corpse is burnt.

Arunachala Siva.

The teachings of Bhagavan Sri Ramana Maharshi / Re: Upadesha Saram
« on: November 23, 2008, 06:44:30 PM »
Dear Ramanaduli,

How to run the ego with Witness?  Keep the Witness as a stick
and drive the donkey of ego till it comes back home, which is
again Witness! 

Arunachala Siva.

The teachings of Bhagavan Sri Ramana Maharshi / Re: Upadesha Saram
« on: November 23, 2008, 06:39:14 PM »
Dear srkudai,

Be a Witness.  Wonderful words.  Observe from where you sprang up.
Observe from which you sprang up.  This is the essence of the Witness,
and the Upadesa Saram.  One Narayana Guru, a famous Social reformer
and a Jnani and head of Varkala Math, Kerala.  He went all the way
to Skandrsramam to see Bhagavan Ramana.  He looked at Him and
Bhagavan Ramana gazed at him.  No exchange of words!  Later
he dined with Bhagavan Ramana and then wrote a five verse composition
called Nivrtti Panchakam.  Later after retrurning to Kerala, he wrote
another five verses titled Municharya Panchakam.  No exchange of
words, and Narayana Guru understood Him.  No words, no emotions,
no prostrations, no taking leave etc., etc., as you said Silence is the
most powerful thing, since it does not have any emotions.  Kavyakanta
Ganapati Sastri said:  After realization, Buddha established a religion,
Sankara wrote Brahmasutra Bhashyam, and Christ went around meeting
people in Sinai Desert.  But Bhagavan Ramana just remained in the Self.
He is the Jnani who swallowed a mountain of emotions, words, tours,
and preaching.

Arunachala Siva.

Translations and Commentaries by Forum Members / Tayumanavar Songs
« on: November 23, 2008, 05:09:36 PM »
Tayumanavar belongs to 18th century Tamil Saiva poets.  Remember,
he is not one of the 63 saints.  He was born to a couple of Siva devotees,
as the only son and his name is Tayumanvar, or Matrubhutesvarar, the
Siva of Tiruchirapalli.  He was engaged in Siva worship and Siva
meditation right from the young age.  His Guru is one Mouna Guru,
who never spoke any words in his lifetime and he also initiated Tayumanavar in silence.  Tayumanavar has done a lot of miracles even
in his young age.  One day, when he was on meditation, he suddenly
took out his upper garment and put out the light in the pooja room.
When questioned, he said:  Akhilandesvari's, (the goddess of Tiruvanaikka,
the Siva temple, one of the panch bhuta sthala near Tiruchirappalli)
sari had caught fire and he was putting out the fire!  News soon came,
that there was a fire accident in that temple in Mother's precincts and
it was put out with some difficulty.  On another day, a nice woolen shawl
was presented to him, by a rich devotee and next day, he gave it to
a beggar woman, who was shivering in cold, not having any clothes.
He gave that to that beggar woman and when asked, Tayumanavar
said that Akhilandesvari is suffering from cold winds in the temple!

He wrote exquisite poems on Siva of Tiruchirappalli temple and also on
Siva and Uma of Jambukesvara, the Siva at a jambu tree.  His poems
are almost entirely available now.  Swami Chidbhavananda, who was
for sometime, in Sri Ramakrishna Math and later went out criticizing
the Brahmin superiority of SRK, started his own Sri Ramakrishna Tapovanam, near Tiruchirapalli, has published the poet's poems at
a very moderate price. 

Bhagavan Ramana used to praise Tayumanavar's poems.  Devaraja
Mudaliar used to sing these songs and Bhagavan Ramana appreciated
them very much and picked up some of the songs of Tayumanavar,
particularly Anandakalippu, the Ecstasy of Bliss, Paraparakanni, Small
verses on the Highest.

I shall post some of Tayumanavar's verses later.

Arunachala Siva. 

The teachings of Bhagavan Sri Ramana Maharshi / Re: Upadesha Saram
« on: November 23, 2008, 04:21:52 PM »
Verse 10 continues...

How is this Vichara Marga simple?

Because, it only needs a withdrawing and crouching in the Self.
Where is this Self?  Bhagavan Ramana says:  Utitha Idathil....
The Place from where it rose or sprang up?  For the seekers who
want to know the place, Bhagavan Ramana said: "It is on the
right side of the chest, two digits away from midchest.  It is
called Heart Centre.  This concept is revolutionary.  Never anyone
prior to Him had said that the Heart Centre is on the right side of
the chest, not even Sri Sankara and Gaudapada.  But Bhagavan
Ramana said it out of His own experience.  This is experiential
and not to be shown or perceived.  Once some over-anxious devotees
wanted to test it!  Bhagavan Ramana agreed enthusiastically!
They touched His chest on its right side and found three beats at
an interval!  So, 'from where' means Heart Centre.

For others who are already advanced, did not want any such thing.
They all understood that the Self is everywhere, and there is no
need to seek it within.  But remember, this is only for advanced
souls, and not for most of us!  Then, the Uthitha Idathil.... means
"from which" and not "from where".  They spring from the Self,
all these dualities, with mind and ego complex.  And after proper
self enquiry, where mind is controlled or annihilated, then the mind-
less soul merges into from which it sprang, that is the Self, Brahman,
the Oversoul.

Verse 10 in Tamil, Upadesa Undiar:

Uthitha Idathil, odungi irutthal,
Adu Kanmamum*, bhaktiyum, Undhi para,
Adu Yogamum, Jnamum, Undhi para!

(* Kanmam - Karmam.)

Arthur Osborne's translation:

Absorption in the Heart of Being,
Whence we sprang,
Is the path of action, of devotion,
Of union and of knowledge.

Osborne uses excellent words. He does not openly say, either
'from where' or 'from which'.  He leaves it to the seekers.

Arunachala Siva.

The teachings of Bhagavan Sri Ramana Maharshi / Re: Upadesha Saram
« on: November 23, 2008, 04:02:34 PM »
Verse 10 continues....

Several types of persons came to Bhagavan Ramana.  Pure "karma
margis" came to Him. Annamalai Swami, Kunju Swami, several
kitchen assistants, Mudaliar Patti.  They all found that their karmas
by themselves would not lead to Atma Jnana.  But Bhagavan Ramana
corrected their paths, once they had attained the maturity to pursue
self enquiry.

Several "bhakti margis", devotees of Siva, Vishnu, Uma came to Him.
Muruganar wrote poems, in fact, he came with a poem, Desika Padigam.
G.V. Subbaramiah wrote beautfiul Telugu peoms like Thaamboola
Vaibhavam. Pazhaniswami and Sivaprakasam Pillai were Ganapati
devotees, even though they were not poets at that time. Sivaprakasam
Pillai later wrote poems on Bhagavan Ramana. Papaji and Krishnapremi
were great Krishna bhaktas.  All these bhaktas were asked to continue
their devotion but later, at an appropriate time, directed them to
vichara marga.

Kavyakanta Ganapati Sastri, was a great mantra japa speciailst
and Raja Yogi. He could bring rain drops on his head, when he came
out of the cave after chanting Sri Lalita Sahasranama.  But he found
that this would not give him peace and liberation.  Bhagavan Ramana
had to correct his path and put him into Atma Jnana vichara.

There were pure Jnanis who came to Bhagavan Ramana.  They started
right earnest at the beginning itself and found the Ramana Way the
same, but it needed some refinements and Bhagavan Ramana gave
those refinements.  Lakshmana Sarma, (Who), Sri Sadhu Om, Wolter
Kiers are examples of this type.

So, every path is good in itself.  But Jnana Marga, which is the simplest,
is the most sublime.  People who were pursuing  other paths, came to
know its simplicity and refined themselves.

Okay, What is this Vichara Marga, how is it simple?

Arunachala Siva.    

The teachings of Bhagavan Sri Ramana Maharshi / Re: Upadesha Saram
« on: November 23, 2008, 03:42:14 PM »
Dear Dr. Raju and others,

Excellent explanation. Verse 10 of Upadesa Saram is the epitome of
entire Upadesa Saram.

1. It is like Mount Everest, when all the verses are like different
peaks of Himalayas, like Annapoorna, Ganjanjanga and K2.  It is
Mount Everest, the tallest and the most sublime.

2. This is the essence of entire Ramana Way, and all His works
are only commentary on it.

3. It is the womb from where the Ulladu Narpadu, the Reality on 40
verses, Sad Darsanam took birth.

4. It is like the 3rd Law of Thermodyanamics, where which the entire
Newtonian Physics was further developed.

5. It is like the general theory of realativity, of Einstein, from which
the bomb of Hiroshima, the entire Atma Jnana, exploded.

6. One day, a devout seeker would write a 300 page book on this verse.
There is a book by a Tamil Vidwan who wrote a full book on the first
two line verse of Tirukural of Tiruvalluvar.  One great Sivaraja Yogi,
Mahavidwan Dhandapani Desikar of Tiruneveli, wrote a 2000 page
book on the 566 verses of Tiruvachakam.

7.  Like Bradley wrote on Shakespearian tragedies, one day such
a book will come and it shall cover the entire path of Bhagavan Ramana.  We should ever, ever thank Poet Muruganar for this phenomenon.  

7. It is like Maandukya Upanishad, just 12 verses, and Sri Sankara
elaborated Vivekachoodamani of 600 verses.  Vyasa wrote Brahma
Sutram from out of that Upanishad.

8. I believe that Who am I? and this verse of Upadesa Saram are
sufficient for the seekers.  

Arunachala Siva.

Sri Ramana Tiru Padai Ezhucchi, is a compositon of 10 verses, in
Sri Ramana Sannidhi Murai, and is modelled on Tiru Padai Ezhucchi,
of Saint Manikkavachakar.  The tile means Song of rising the holy army.

Verse 5 reads like this:

O listen, Haran, Brahma, and Hari have come to the hold of,
The Paraparan, the Enlightened Master Ramana!
Hold the five senses under the rein as the guardsman,
And become the seed for growing into a tree under Ramana!

Verse 7 reads as under:

O listen, become the true devotee of Venkata, and he will
With his sword of Jnana snap this dry tree of birth which is our enemy,
Cross the ocean of misery, O devotees, if you go to Him,
He will confer the land olf pure bliss, without any army of misery
  confronting us!

(Sri Ramana Sannidhi Murai, Muruganar, 1998 editon. Tamil Verses.
Sri Ramansramam, Tiruvannamalai.  Prose rendering, mine.)

Arunachala Siva. 

Translations and Commentaries by Forum Members / Skandar Andatii
« on: November 23, 2008, 12:39:11 PM »
The Verse 55 of Skandar Anbhuti, reads as under:

Theetho-maranam.....  Not only bad things, even death will also
be avoided, by chanting his names!

Theethom-aran-am,  On the ocean, inside a large fortress, the
Surapadma was staying with his enormous army,

Thee-thomara-nam, O Skanda with firelike Spear, to whom
the Brahmins in large numbers pray everyday, as Agni,

The-ethu-omarana,  O pearlike God of the Hills,  these Brahmins give you
the offerings in the sacrificial alter, and pray to you to ward off the
bad things and death.  Why not I too pray?

(Source:  Skandar Andati, Tiruppugazh, Tamil Verses, Arunagiri Natha.
Tiruppugazh Devotees' Group, New Delhi.  Prose rendering mine.)

Arunachala Siva.

Tiru-Neela Nakka Nayanar, the devotee of Blue-throated Dancer,
Siva, was born in a Brahmin family, in a village called Satthamangalam,
on the banks of Kaveri river.  He was well trained in Vedas, and Tamil
literature.  He always prayed to Siva as a benefactor of devas, by
consuming the poison and remaining with a blue throat!  Hence, his
name. Once he was praying to Siva in the temple in a place called
Ajavanti, with his wife.  While praying, suddenly they saw a spider
falling on Sivalinga.  His wife immediately went near the Sivalinga and
blew her breath to drive out the spider.  Tiru-Neela Nakka Nayanar,
became angry with his wife for her polluting behaviour by blowing the
breath on Sivalinga and soon they returned home.  In the night, Siva
appeared in his dream and showed his form, where there were full of
boils and the only that part where Nakka Nayanar's wife blew her breath
was without boils.  Nayanar immediately understood that her wife's
falutless action should not have been criticised.  He apolized to his

After a few days, Tiru Jnana Sambandhar, the son of Siva, arrived
at the village.  Nakka Nayanar welcomed him with all honours and took
him to his house for food and stay.  With Tiru Jnana Sambandahr was a
low-caste player of Yazh ( a violin like instrument).  Jnana Sambandhar
asked Nakka Nayanar, whether the Yazh player could also stay in his
house.  The Yazh player was also a great Siva devotee called Yazhpanan
Nayanar.  Nakka Nayanar, without hesitation agreed and all the guests
were staying in his house after food.  At night, suddenly Nakka Nayanar
found that the Agnihotra Fire, was about to get doused.  Nayanar could
not find the fuel immediately.  This fire, in a brahmin's house should never
extinguish.  He was looking helpless.  Suddenly, the Yazhpanan Nayanar
played his Yazh and the fire glowed more brilliantly without any fuel!
Nayanar understood the Yazhpanan's greatness!

After a few months, Tiru Janana Sambandhar's wedding was fixed
in a town called Tirumanam-jeri.  Jnana Sambandhar invited Nakka
Nayanar's family.  They all attended the wedding happily.  At the time,
when Jnana Sambandha was going around the sacrificial fire, with his
wife, a large effulgence arose, and engulfed not only Sambandhar and
his wife, but all those who had come for the wedding.  They all attained
liberation by merging into the Light.

(Source:  Periya Puranam, Sekkizhar. Tamil Verses.
Saiva Siddhanta Book Publishing House, Chennai.  Prose rendering mine.)

Arunachala Siva.

Translations and Commentaries by Forum Members / Vallimalai Tiruppugazh
« on: November 23, 2008, 12:08:35 PM »
Vallimalai, is the village, where the hunter-girl, Valli was residing,
helping her father in the millet fields.  There are a few songs on
Skanda of this village.

The verse reads as under:

I am toiling in this family life, with wife and children and getting
   happy about the cuckoo-like words,
I am thinking about my caste, my wealth and am deluded without
   understanding what is the purport of my Guru's words,
In the meantime, I grow old, disease ridden and miseries multiply,
There will be a day when they would place my body on fire, when
  can I contemplate on your golden feet?
She was guarding the millet fields on the northern village of Vallimalai,
   and you went there with your peacock,
You praised the feet of Valli, and guarded Vallimalai wtih her as
    her husband,
Please forgive my sins of yesteryears, and grace me and give me
    strength to praise you!
I praise your feet, and your crown with lilies, and you are ever
    guarding the devotees, O my Master!

(Source: Tiruppugazh, Arunagiri Natha, Tamil Verses. Tiruppugazh
Devotees' Group, New Delhi.  Prose rendering mine.)

Arunachala Siva. 

Translations and Commentaries by Forum Members / Tiru Padai Ezhucchi
« on: November 23, 2008, 11:55:31 AM »
Tiru Padai Ezhucchi, or the Song of the Rising Holy Army, is having only
two verses, in Tiruvachakam of Manikkavachagar. There must have
been 10 verses but due to our misfortune, eight verses have been lost
for the posterity.

These two verses explain the war with Maya, for which a holy army
is raised.  The commentary of Tiruvachakam describes it as a holy
war in the universe, the mother of all wars!  This was sung in Thillai,

Verse 1 reads as under:

O let us beat the drums and let their sounds resound for the
  welfare of our Brahmin, Siva, who is having a sword of Jnana!
Let us spread the white moon-like royal umbrella for the
   welfare of our Brahmin, Siva, who is mounting on a big bull!
Let us go fast and have the arrow-proof coat of the Holy Ashes!
Let us take charge of the Sivaloka, by conquering the army of Maya!

Verse 2 reads as under:

Let the servitors* go first raising dust-storm on the way,
   let the devotees go on all sides of them,
Let the yogis** go as a mid-army, the central force!
   let the siddhas*** go as a back-up batallion,
Let us take charge of the Sivaloka, by conquering the troublesome
            enemy forces!

(Source: Tiruvachakam, Manikkavachagar, Tamil Verses.  Saiva
Siddhanta Book Publishing House, Chennai.)

Arunachala Siva.           

The teachings of Bhagavan Sri Ramana Maharshi / Re: Upadesha Saram
« on: November 23, 2008, 11:32:36 AM »
Dear srkudai,

For the sincere seekers, which most of us are, the Self in the Heart
Centre, is experienced. So there is an Experiencer, the individual
soul and the experience, the Self.  When  self enquiry is complete,
then the individual soul merges into the Self, and it is Self realization.
Thereafter, there is no experiencer, the individual soul and there is
only the Experience, the Self. 

When some one wanted to know from Bhagavan Ramana, "What is
the difference between jnani and ajnani, Bhagavan Ramana replied
humourously, that there is no jnani or ajnani and there is only

Jnani  - the Experienced.
Ajnani - the Experiencer. (of worldly pleasures and then on
                                     maturity, the Self within.)
Jnanam - the Experience!

Again, when someone asked  how Jnani can explain his Experience,
Bhagavan Ramana said:

The Jnani cannot explain anthing to anyone.  Because there is nothing
apart from him!

The Ajnani cannot understand because he does not have experience
             to understand.

Hence there is only Jnanam and one should understand it within.

Saint Tayumanavar has also sung:

If it becomes That, what can it say, because it is only That!

(Adhvanal, adhuvahum, adhu enna sollum?)

Arunachala Siva.

The teachings of Bhagavan Sri Ramana Maharshi / Sivananada Lahari - 6
« on: November 23, 2008, 11:16:36 AM »
Verses 11 and 91 of Sivananda Lahari, that is, the verses 9 and 10
of Bhagavan Ramana's selection of 10 verses can be seen now.

Verse 11 reads as under:

Let one be a brahmachari, (celibate), gruhasta, (householder),
vanaprasta, (forest-dweller) or a sannyasi, (ascetic), or EVEN
BEYOND ALL THESE, (ati-varanasrami, like Bhagavan Ramana),
it does not matter. Paramasiva, what is the use of all these asramas?
Pasupati! if one's heart is at your behest, then you become one
at his behest!  And you carry the heavy burden of his birth!

(This verse is important in more than one respect.  First, Bhagavan
Ramana has always advised his devotees, not to worry about the
'asrama', the stage of life in which they are placed, but renounce the
ego and constantly do self enquiry.  First, Bhagavan Himself was an
ati-varnamsrami, beyond all four stages, and hence He had all the
qualifiication to advise about not worrying about one's asrama.  Sri
Sankara says that one whose heart is at the behest of Siva, that is
total self-surrender, Siva carries all the burden of such a devotee.
This again, what Ramana always advised about devotees who complained
about one problem or the other and seeking relief through Bhagavan

Verse 91 reads as under:

This is the epitome of Sivananda Lahari and Bhagavan Ramana has
chosen this as the last of the 10 verses, recommended by Him.

O Siva, with crescent moon on the head!  The darkness of ignorance
that was once renting my Heart is now cleared through your Grace,
and there is light everywhere.  The wisdom that removes the knot
of the heart, has come to stay permanently in the Heart. Your lotus
feet  bestows, not only worldly riches but also the sublime
liberation.  Let me always contemplate on that lotus feet.

Arunachala Siva.