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Messages - Subramanian.R

46441
The teachings of Bhagavan Sri Ramana Maharshi / Re: Upadesha Saram
« on: November 30, 2008, 10:18:31 AM »
Bhagavan Ramana has always been cautioning the devotees,
agains this 'layam', be it from breath-control practices, or simply
enjoying the happy experiences, arising out of Atma Jnana, without seeking further for whom these 'layam' or happy experiences.  There
was one lady by name Sundarambal.  She used to practice this by
concentrating on the 'sushumna' and with the result, she was always
in a state of 'stupor' without being able to do any activity.  She
had a long matted lock and so she was called Jatini Sundarambal.  She
had an understanding husband, who was living away from her, but was
sending money every month.  He would merely write, Arunachalesvara!
Kapaleesa! in the MO form!  Bhagavan Ramana advised her to stop
this business and do self enquiry.  Kunjuswami used to take her around
the Hills, so that she might have some activity, without being in a
state of stupor.  After some time, she became alright and pursued
Atma Vichara.  So also a boy called Vasu, from Kerala, known to
Kunjuswami, for whom Bhagavan Ramana advised the same way!

Verse 13 Tamil:

Layamum Nasamum irandam odukka
LayithuLathezhum Undhipara!
Ezh thuru maaindhadhe Undhipara!

Osborne's translation:

Absoption is of two sorts,
Submergence and destruction,
Mind submerged rises again,
Dead, it revives no more!

Arunachala Siva.

46442
The teachings of Bhagavan Sri Ramana Maharshi / Miracles Do Happen
« on: November 29, 2008, 05:15:51 PM »
Alamelu Ammal of Madurai was, from a young age, a great devotee
of Lord Subrahmanya.  Her father was a Deputy Collector in Madurai.
Alamelu Ammal, considered Lord Subahmanya as her guru and god
and she was constantly singing Tiruppugazh songs.  She and her father
came to Tiruvannamalai, when the latter was transferred to that place.
Her father went to Bhagavan Ramana and prostrated to Him and asked
for His blessings. Alamelu Ammal refused to go to Bhagavan Ramana,
saying that her guru is only Subrahmanya.  The same night, she had
a dream, where Bhagavan Ramana first appeared, and when His
figure disappeared, Lord Subrahmanya appeared in His place!

Next day, she went to Bhagavan Ramana.  She saw Bhagavan Ramana
as she was looking at Him, He changed into Lord Subrahmanya!  She
shed tears and prostrated.  From that time onwards, she completely
changed her attitude and surrendered to Him. 

(Source:  Arunachala's Ramana, the Boundless Ocean of Grace.
Volume 2. Sri Ramansramam, Tiruvannamalai.)

Arunachala Siva.   

46443
The teachings of Bhagavan Sri Ramana Maharshi / Re: Upadesha Saram
« on: November 29, 2008, 05:04:10 PM »
Mind and breath spring from the same root, the Sakti within.

Bhagavan Ramana also speaks about this in Who am I?  He says,
both in Jagrat and Samadhi, when the mind is absorbed in its
Source, the breath is absorbed. But in Sushupti, deep sleep, even
though the mind is absorbed, the breath does not stop.  Why?
Because of Isvara Sakti, in order that the onlookers do not mistake
a sleeping person as dead, the breath continues.  It also happens
at the time of fainting, that is the mind does not function but the
breath continues.

Similarly even while the mind is concentrating on a particular subject
or venture, the breath should continue.  When pearl diver sinks into
the ocean, for pearls, he has to continue the breath.  When astronauts
go to the Everest or the moon, where there is no oxygen, they have to
take oxygen support.

In all these ventures, again the mind is only temporarily controlled.
It is not annihilated. All these efforts will have a temporary suspension
of the mental faculty, but the mind still remains.  Bhagavan Ramana
therefore said, persons like Kavyakanta Sastri and Natesa Mudaliar,
(later Swami Natanananda) not to pursue breath-control methods
but follow self enquiry, where one has to merely watch the inhaling
and exhaling breath.

Verse 12 in Tamil:

ULamum Uyirum unarvum seyalum,
ULavang kilai irandu Undhipara,
Onru avtarin moolam Undhipara!

Mind and breath, as thought and action,
Fork out like two branches,
But both spring from a single root.

(ULam - the mind; Uyiru - breath.  Like Sanskrit Prana, Uyir denotes
both breath and life.)

Arunachala Siva.

46444
The teachings of Bhagavan Sri Ramana Maharshi / Sri Ramana Tiru Padai Atchi
« on: November 29, 2008, 01:52:01 PM »
Tiru Padai Atchi, in Sri Ramana Sannidhi Murai of Muruganar, has got
10 verses, and is modelled on the composition in Tiruvachakam, with
the same title.

Verse 1 reads as under:

I shall not speak about the grace of gaze of your eyes!
I shall not suffer the attractive Maya's various forms,
I shall not consider the poison as nectar for the devotees,
I shall not be seize the measureless vanities of my mind,
I shall not much bother about the good character in me,
I shall not join the devotees with love in my mind,
You have killed the uttter darkness of the first Maya, that is ego,
You are the Effulgence, O Venkata, I have merged in you.

Verse 2 reads as under:

I shall not resist the various enjoyments in this world like
   Indra's heavens,
I shall not resist my desires for women's infatuation,
I shall not ignore the opium that is taken by devotees,
I shall not question my arrogance, which is full in me,
All happiness will swell in me and I shall not oppose,
I shall not worry about the wealth of Grace and Jnana,
This poor devotees' good merits have yielded fruit,
My God Ramanesan, came before me and merged in me!

(Source:  Sri Ramana Sannidhi Murai, Tamil, Muruganar. 1998
edition. Sri Ramanasramam, Tiruvannamalai.  Translation and
prose rendering, my own.)

Arunachala Siva.

46445
The teachings of Bhagavan Sri Ramana Maharshi / Sivananda Lahari
« on: November 29, 2008, 01:38:01 PM »
Verses 68 and 69 of Sivananda Lahari, speaks about the bhakti
and Siva's Grace towards bhaktas.

Verse 68 reads as under:

O Graceful Lord of the souls! This devotion called a cow, let it
make endless nectar of happiness.  Let it remain in the cowshed
of your Feet. Let it be the form of great merits.  Let this cow of
devotion be secure with you, who is the cowherd!

Verse 69 reads as under:

O Lord.  Let it not have the stupidity.  Let it not have the animal
behaviour.  Let it not have the dirt of sin.  Let it not have the
angularities of character.  O the wearer of the Crescent Moon.
Perhaps, if I have the above characteristics, like the moon, I
might have been an ornament on your head.  Please grace me
like the moon!

(*The moon, is stupid, because he loved one of his 27 wives, Rohini,
and ignored others.  The moon has got the animal behaviour, as
we see the dark shape of a deer, on its surface.  The moon appears
to be having some dirt on its appearance.  It has angularities in the
sense, it waxes and wanes.  I as a devotee, do not have all these.
Please have more grace on me, than towards the moon.)

(Source: Sivananda Lahari. Sanskrit-Tamil. Sri Ramakrishna Math,
Chennai.  Translation and prose rendering, my own.)

Arunachala Siva.

46446
Translations and Commentaries by Forum Members / Tayumanavar Songs
« on: November 29, 2008, 11:52:07 AM »
Tayumanavar has got a few verses, under the title Mandalathin...
meaning, "in the worlds..."

I am giving two verses here:

In the universe, one does all sorts of jugglery, the oceans,
the worlds, are arranged block over block, in the pure vaccuum!
In this universe with worlds beyond number, which has been
   kept by His Grace,
What more miracles do you need, who can determine its nature?

They say one, two and discuss this endlessly, and this Space of Jnana*,
Lies beyond all these, as the Seventh* this is the Space of Yoga,
One who comprehends this, does not speak anything, he is full
  within in his Silence,
This is the Primordial, there is nothing else, this is Non moving,
This remains ever present, this is full of Bliss,
This is Naturalness, this is full of Peace.

(*The Space of Jnana is supposed to the seventh of the seven
places of Jnana, this is Silence, this is Bliss, this is Peace and
this is Naturalness.  This is what Bhagavan Ramana showed in
His life.  The Seven places of Jnana, have been given by me
already in a separate post.).

(Source:  Tayumanavar's Songs.  Tamil. Sri Ramakrishna Tapovanam,
Tiru Paraithurai, near Tiruchirapalli.  Translation and Prose rendering,
my own.)

Arunachala Siva.

46447
Translations and Commentaries by Forum Members / Skandar Andati
« on: November 29, 2008, 11:39:56 AM »
Verse 81 of Skandar Andati, speaks about the love pangs
of the lady-love waiting for Skanda.

Sikavala - Anba, O Lord of the pecock, who always graces the
    devotees, with his lotus hand having the Spear.
Si - kavala - van, The Lord who protects the land of Ilanji,
     not only the townsmen here, even Manmatha, the constant
     roar of pearl-giving ocean,
Si - ka- alavan, the groves, the moon, the soft bed, the flute,
     my sweet tongued mother, are burning me,

Si - kavu -ala, but these are not important.  Even the love birds on
     the trees and the southern winds, are burning me.  Why don't
      you come fast?

(Source: Skandar Andati - Tiruppugazh. Arunagiri Natha.  Tamil Songs.
Tiruppugazh Devotees' Group, New Delhi. Translation and prose rendering, my own. )

Arunachala Siva.         

46448
Translations and Commentaries by Forum Members / Pazhani Tiruppugazh
« on: November 29, 2008, 10:34:37 AM »
Pazhani Tiruppugazh songs are more than 50 in numbers.  This is
Skanda's temple on the hills, where Skanda is seen with codpiece
and staff, as in Swamimalai.  There are no consorts of Valli and Deivanayaki.  The Skanda scultpure is made through a mixture of nine herbs, called Nava Bhashanam.  Any water or milk abulation over
the sculpture, when taken, afterwards,  as medicine, would cure diseases.

This song reads as under:

Without any worries, always thinking that I am your slave,
Reading scriptures everyday, without fail,
And understanding the Vedas correctly without delusion,
And leaving all bad karmas hat are forbidden, even in thoughts,
and reading Agamas which are many and knowing the ways,
Forsaking anger and with happiness, let me pray to your everyday!
You are the one who comes in the mind, as sole refuge,
So say the sages, and seek your golden feet.
The devas pray to you for rewards, and you vanquished the Sura!
You walked into the millet field, met Valli and married her
You are the Ruler of this universe, O my Lord!
With rich groves and flower gardens, the fertile,
Pazhani is your Kingdom and you are the Ruler, O my Lord!

(Source:  Tiruppgazh, Arunagiri Natha. Tamil Songs. Tiruppugazh
Devotees' Group, New Delhi.  Translation and prose rendering, mine.)

Arunachala Siva.   

46449
Appoothi Adigal, the One who is the dust of the feet of devotees,
was born as a Brahmin, in a village called Tiru Pazhanam* near
Thanjavur.  He was going to Siva temple everyday, and he was
chanting Panchakshara.  He was a rich land owner and he was
running, food choultry, water distribution centre and cloth distribution
centre, etc., for the benefit of the Siva devotees.  All these centres
were named after Tiru Navukkarasar, the one among the Four Great
Saints of Siva.  He had a son.

Once Tiru Navukkarasar was visiting the village and the temple and
found to his suprise that all these free centres were named after him!
He went to Appoothi Adigal's house and enquired.  Adigal said that
he was not even equal to the dust of Siva devotees and so he has
named these free distribution centres after the great Tiru Navukkarasar!
When the latter said that he was Tiru Navukkarasar, Adigal became
full with excitement and joy and prostrated to him and asked him to
grace his house by taking food with him.  Tiru Navukkarasar agreed
and he went to his house.  After bath and applying holy ashes, Tiru
Navukkarasar sat for food and he asked Adigal to bring his son also
to take food with him.  Adigal said that he would not be able to come,
because, the boy had a snake bite, when he had gone to the backyard
to pluck plantain leaf and he was dead!  Adigal and his wife said this
without any grief and requested Tiru Navukkarasar to take food, since
the food has been prepared, after their bath and purification.  Tiru
Navukkarasar said: Alright!  Let me see the boy's body.  He went to
the backyward and saw the blue body of the boy.  He sang 10
verses on Siva, starting with one, two, three..... etc., and when he
came to the 10th verse, the boy woke up as if from sleep.  Tiru
Navukkarasar sat and enjoyed the food served to him, and in the
company of the boy!

(* Tiru Pazhanam, means the village with fertile paddy fields. Incidentally, this is my native place, which is about 8 km from Thanjavur.  Siva
here is called Apat Sahayar, the one who helps in difficulties.  Siva
is wearing a garland of scorpions, in this village , reminding us of this
story!)

(Source:  Periya Puranam, The stories of 63 Siva Saints.  Sekkizhar.
Tamil Verses.  Translation and prose rendering, my own.)

Arunachala Siva.       

46450
Translations and Commentaries by Forum Members / Tiru Padai Atchi
« on: November 29, 2008, 10:04:53 AM »
Tiru Padai Atchi, Song of the Rule of Holy Army, is a composition of
8 verses in Tiruvachakam, of Manikkavachagar.  There must have
been 10 verses but two are not now available.  There is also a composition
in Sri Ramana Sannidhi Murai of Muruganar modelled on this.  The
verses speak about the losing of individual soul, where there is only
Sivam or Brahmam, after merger.

Verse 1 reads as under:

My two eyes will not see his two feet and the anklets and rejoice!
My life will not become lowly with my moving with the women
   with beautiful locks of hair! 
I shall not have my ignorance, through which I shall be born again
    and again on this earth!
I shall not pray to the feet of Siva, whose feet could not be fathomed
    by Vishnu, as a boar!
I shall not sing the glory of the holy army of Pandya King, that is
    Siva!
The Effulgence that is rejoiced by the devas will not show up to me!
When the fisherman who spread the net, that is Siva, appears within me!

(It is okay that the poet is not rejoicing with women.  But how come,
he is not praying the feet that is not seen even by Vishnu?  How come
he is no singing the glory of Siva, the Pandya King, or the effulgence
is not showing up for him?  Because, the poet has merged into Sivam,
that is Brahmam, and there is nothing outside him, to rejoice, or see.
Nothing is showing up before him, because there is none other than He,
the Sivam!)

Verse 8 reads like this:

The sounds of conch shells is not heard by me!
I shall not sulk about caste, creed and other characters!
The Maya which is here and there, good and bad, shall not quench!
My desire will no longer there to seek the feet and company of
   Siva devotees!
I shall not listen to the experience of Siva among Siva devotees!
I shall not go and seek the all pervading the Effulgence of Siva!
When Siva who is not fathomed by the Vedas, merges in me!

(For the same reasons, afer merger with Sivam, the above things
are not happening, and he does not bother about Maya too.)

(Source:  Tiruvachakam, Manikkavachagar.  Saiva Siddhanta Book
Publishing House, Chennai.  Translation and prose rendering, my own.)

Arunachala Siva.     

46451
The teachings of Bhagavan Sri Ramana Maharshi / Re: Upadesha Saram
« on: November 28, 2008, 03:13:02 PM »
Verse 11 speaks about the control of mind, through breath-control.
We have now come to the plateu from the Everest.  Bhagavan Ramana
here, speaks about the ways to control the wavering and oscillating
mind.  He speaks about 'breath control' here.

Bhagavan Ramana has stressed three ways to control the mind,
in Who am I?  Remember, these are all for 'control' of mind and
not for its 'destruction'.  To Sivaprakasam Pillai, He said clearly,
that 'pranayama', worship of gods outside, and taking sattvic
food in moderate quantities are the aids for control of mind.  Self
Enquiry is for destruction of the mind.

Bhagavan Ramana never insisted any of these as 'must'.  He said
that the devotees can follow these paths for control of mind, and then
eventually come to the royal path of self enquiry.  He permitted the
Western devotees, to continue the non-vegetarian food, (outside
the Asram) and then try to work out how to switch over to vegetarian
food. 

Aruthur Osborne, in his book, The Life and the Quest, narrates his
difficulties.  He stopped non-vegetarian food, and asked Lucia Osborne
not to cook any non vegetarian food, at least for his consumption.
Later, in Madras, when he was working as an editor of a news paper,
writing book reviews, he used to go once in a week outside home, with
a craving for non-vegetarian food!  He used to go to a restaurant,
and order chicken and eat.  After sometime, he could not bear the
'sight' of chicks crying on his plate, and so he ordered for fish,
since Bengali brahmins, he has read in SRK's books, would eat
fish stating that "this is plantain" from Hoogly given by Mother!
Later after some months, Osborne totally switched over to vegetarian
food and later when he went later to Kolkota as a Head Master of a school,
he resisted eating fish!

Once a devotee, may be a Westerner, argued that even vegetables
and cow's milk are non vegetarian!  Bhagavan Ramana said that
these are from 'nivritti' of plants and cows, that is 'their relief'
and so it did not matter.  When a devotee pursued the argument,
He said:  Look, even the slab on which you are sitting are having
life and sitting on it, would be a 'killing'.  The Western devotee was
perplexed.  Bhagavan Ramana clarified:  The slabs contains the atoms
and electrons of silica, (Silicon Carbide), where electrons are constantly
rotating around the protons, and the atoms themselves are in constantly
moving from hither and thither.  Hence the 'movement' denotes life
and you cannot sit on the slab.  Then the devotee kept quiet!

Verse 11: Tamil.

VaLiyuL adkka valai padu put* pol,
ULamum odunguru Undhi para,
Odukka upayam idhu Undhi para.

(* PuL - coming as Put in Tamil poetry, means bird.  If it is pronounced
as Pul, it means grass.  The grass caught in a wind, oscillates,
but never gets trapped!  It remains after the wind has blown out.
So this breath control is only a temporary aid.)

Like the bird caught up in a net, the mind gets trapped in the
control of breath, and this is an aid.   

(Source: Upadesa Undiyar, Tamil. Bhagavan Ramana.  The Life and the
Quest, Arthur Osborne. Sri Ramansramam.)

Arunachala Siva.

46452
The teachings of Bhagavan Sri Ramana Maharshi / Sri Ramana Tiru Venba - (2)
« on: November 28, 2008, 01:18:07 PM »
Tiru Venba (2) of Muruganar in Sri Ramana Sannidhi Murai, is the
second composition with the same title, with 54 verses.  This is also
modelled on Tiru Venba of Manikkavachagar in Tiruvachakam.

Verse 4 reads as under:

I have left the family but I am not able to leave the poetry!
I am having only this tapas, with this concerted seeking,
Let me sing your feet for ever, and I shall with this tapas,
Attain the Peace within.

Verse 10 reads as under:

Like Kannappa's staunch devotion, please make me have,
Devotion to you, this is my request, O Venkata!
With such pure devotion, let me seek you, O Paramesvara Ramana,
I shall make no more request to you!

(Source: Sri Ramana Sannidhi Murai, Tamil, Muruganar., 1998
edition.  Translation and Prose rendering, mine.)

Arunachala Siva.

46453
Sri Ramana Tiru Venba (1) has got a number of excellent verses,
and we shall see two of them, here.

Verse 17 reads as under:

He is like the lamp of Jnana, on the Hills,
He is shining in the court of devotees' mind,
He, with his own Will, removed the darknessw of my Heart,
He is the Lord, Ramanesa, the glorious!

Verse 22 reads as under:

He is beyond the reach of the boar and the swan,
He is the sole, the victorious, the pure Jnana, Venkata,
His feet shall always shine in my Heart,
If one kills the mind with full interest and seek Him.

(Source: Sri Ramana Sannidhi Murai, Tamil, Muruganar, 1998
edition. Sri Ramansramam, Tiruvannamalai. Translation and
Prose rendering mine.)

Arunachala Siva.   

46454
The teachings of Bhagavan Sri Ramana Maharshi / Sri Ramana Tiru Venba - (1)
« on: November 28, 2008, 12:26:20 PM »
Sri Ramana Tiru Venba is modelled on Tiru Venba of Saint Manikkavachagar, in Tiruvachakam.  Murugnar has composed
two sets of poems on the same title.  The first one, consists of
31 verses.

Verse 1 reads as under:

My Father Ramana, if one knows His Nature,
He is the Substance of Jnana, which snaps the bondage,
If one understands his Words, which is the Truth of Agamas,
That is the final substance, end of all, faultless words of Ramana.

Verse 4 reads as under:-

He is the one, who touched the Heart of Manikkavachagar,
And stayed there, as the Venerable Court of gold,
He is the sliver-court of Pandya Kingdom, he seeks,
The silvery white Hearts of all, who seek Him.

(Source: Sri Ramana Sannidhi Murai, Tamil, Muruganar, 1998
edition. Sri Ramansramam, Tiruvannamalai. Translation and
Prose rendering, my own.)

Arunachala Siva.     

46455
We shall see a couple of more verses, in Tiru Pulambal, of Muruganar,
in Sri Ramana Sannidhi Murai.

Verse 9 reads as under:

With your eyes, like sword and burning coal, O Venkata,
You burnt my dirt of karmas and ego and saved me from my struggle,
O Siva with matted locks and flowing Ganga, I shall seek your golden feet,
And melt like wax kept on fire, and I only want this!

Verse 13 reads like this:

O my Master! the one who saved this lowly with grace,
O with royal walk, who smiles at the walk of ego and burns it,
O with the Bull, the Light of my soul, Venkata!
I shall ever remain at the shade of  your feet, O the meritorious!

(Source: Sri Ramana Sannidhi Murai, Muruganar, 1998 edition.
Sri Ramansramam, Tiruvannamalai. Translation and prose rendering
my own.)

Arunachala Siva.