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Messages - Subramanian.R

46516
Akshara Mana Malai, the bridal song, as already posted, starts with
'a' of the alphabets, and ends with the 'va' last letter and continues
further.  It is like a rosary, beads after beads and when the final bead ends, you start with first bead to continue again.  There is also one
more reason, that the devotees and singers can easily remember the
next verse, by keeping in mind the next alphabet in Tamil.  This
is the reason, why this cannot be translated in the same form as in
Tamil.  Tamil has got only one 'ka', one 'cha', one 'ta' and one 'pa'
and there is elaborate grammar as to how each place, it should be
pronounced.  This is not known to the present  day Tamilians and that
is why there is difficulty in pronouncing 'ka' in different places, and
there is difficulty in pronouncing Sanskrit Verses.   Further, as in
nursery rhymes, and number songs, the reason is to remember the
order of verses correctly.   There are Tamil songs like Tiruvezhu
Kootrirukkai, by Arunagiri Natha, where the each number, one, two
and three are written to characterize one quality or characteristic
of Skanda.  This is called Rata Pandham in Sanskrit.  This particular
verse is inscribed in marble slab in Patala Lingam Temple, in
Tiruvannamalai.  I shall post my poor translation of this song later.

As mentioned earlier, the song is in the manner of a lady-love singing
for her lover or a married young wife awaiting her husband's arrival
from outside and singing ecastatice songs about seperation.  There
are lines to indicate both the aspects in Arunachala Akshara Mana
Malai.  This is both the panting of the individual soul for union with
Brahman or the song of ecstasy after consummation.  This is called
an epithalamium or 'hymnal chant' on a consummation that is over.
Or the prothalamium, where Bhagavan Ramana steps down to the
level of devotees or a lady love waiting for godhead or a lover.  There
are twenty verses, in the former type and twenty five verses in the
latter type, as per the researchers of the 8 volume book, Arunachala's
Ramana, the Boundless Ocean of Grace.

(Source:  Arunachala's Ramana, the Boundless Ocean of Grace,
Volume 1, Sri Ramansramam, Tiruvannamalai.) 

Arunachala Siva.

46517
The bridal song of letters, is made up of two line verses, an indication
of brevity.  It starts with Tamil alphabet 'a' and ends with 'va' and again
'a' etc., are repeated a few times to complete 108 verses.  The
refrain Arunachala Siva, is repeated in between two verses.  The
song is also completed repeating Arunachala Siva, a number of times.

Why such a bridal song, should be in brief two line verses?  Why
not three line verses like Upadesa Saram, Tamil, or in four line
verses like Sad Darsanam, Tamil?  I was thinking about this point.

The bride always calls her lover in brief words or phrases.  She does
not use elaboration.  Imagine a woman calling her lover, or being
in bed with her lover.  She will say merely:  O my Lord!  or O my
Prana Natha, the Master of my soul!"  For example, Lakshmi
in bed with Vishnu, would merely say, 'O my Lord', and not as:
" O Narayana, wearing a yellow robe, having conch shell, the disc,
the mace, and sleeping on Adi Sesha, the killer of Kamsa, the brother
of Uma, or the Master of Jaya, Vijaya... all this crap!"

Any extremity of emtions will only be brief.  No elaboration.  No
Shakespearian rag!  When Jacquline Kennedy, saw the bullets
piercing John Kennedy, in Dallas, Texas, she merely exlaimed:
'Oh, No.'.  She did not say, 'O my husband, the 44th President of
United States, the Supreme Commander of the world's mightiest
Armed Forces... etc., etc.,   When we see a snake in the garden,
we merely say: "O snake" and run away.  We do not elaborate.

This is the prime reason for Arunachala Akshra Mana Malai, or any
mystic songs of saints and poets being brief.  Kabir Das made only
dohas.  Tayumanvar has composed a song called Malai Valar Kadhali,
the Lady reared by the mountain Himavan, there he addresses Siva
and Parvati in brief two line verses, called "Kannis" in Tamil.
So also in his Ananda Kalippu, the exclamation of Ananda and other
songs.

Brevity is a virtue.  And coming back to Upadesa Saram, that is why,
Bhagavan Ramana said, meditation without movement of lips within,
is greater than elaborate poojas and mantra japas.

Arunachala Siva.

46518
Arunachala Akshara Mana Malai, was composed by Bhagavan Ramana,
when He was in the Hills.  This was one of the first compositions of
Bhagavan Ramana.  As happened in cases of many of His songs,
this was written for the sake of Pazhaniswami and other devotees
to be used by them when they go for alms on the streets of Tiruvannamalai.  Since most of the sadhus were singing Tevaram and
Sivapuranam, in Tiruvachakam, while going for alms, Pazhani Swami
wanted a new song to exlusively identify the inmates of Virupakshi
Cave, Ramana's devotees, to the householders in the town and hence
this song. 

This song is a rapturous flood of devotional mysticism, and at the
same time, telling the advaitic principles.  Such songs are seen in
the compositions of Tayumanavar, Manikkavachagar and Sri
Ramalinga Swamigal and Nammazhwar and Arungiri Nathar.   

This is a bridal song, with the maiden calling for her lover, to come
swiftly to marry her or elope with her!   But this has been sung by
Bhagavan Ramana after the Self Realization.  How come?  Why should
an individual soul, already merged with Effuglence, call for Godhead
to unite with her?  We have only to take, that these are for various
melting devotees seekkng union with Siva and not for Bhagavan Ramana
Himself.  But He comes down to the level of devotees and seek the
coming of Siva, as Manikkavachagar has done in many of his songs,
in Tiruvachakam and Tiru Chitrambala Kovai.  It is like Arunagiri Natha
pining for Muruga, saying, 'Come fast.  The cool moon is burning me!
The roaring waves of the ocean are pouring molten iron into my ears.
The jasmine flowers irritate my nostrils.  The milk is sour.  The sight
of union of cuckoo birds is harming my eyes.  The silk cotton bed is
like a fireplace!'
 
This sort of bridal mysticism is prevalent in Andal also.  (Amukta Malyata
heroine).  But she is by nature, a woman.  Waiting for wedding.  Hence
it was natural for her to ask Vishnu to come as a bridegroom.  But
for Manikkavachagar, Arunagiri Natha and Bhagavan Ramana, it is
contrived through a nayaki nayaka bhava, the ultimate resonance
of the individual soul seeking union with the Self.

There are many interesting aspects in Arunachala Akshara Mana Malai.
We shall see a few of them.)

Arunachala Siva.

46519
Sri Ramana Neethal Vinnappam, of Muruganar, consists of 50
verses like Manikkavachakar's and is modelled on the same.  Even
the metre is followed in an identical manner!

Verse 1 reads like this:

Your shining rays of the Sun, not visible for those who have hearts
     of thievery and darkness,
Have entered my Heart, your light is ruling me,  and I am pining,
O Venkata with matted locks with floods of Ganga, please hold me,
You always remain in me with out getting sulky, this is my request!

Verse 2 reads like this:

I have no other requst excepting this, O Venkata,
Even after seeing the sublime love of Kannappa, you have taken my love,
You have made me shine, do not make the go dull at any time,
O the king of Tiruchuzhi, O Effulgence, who wears holy ashes,
   like silvery gold!

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

Arunachala Siva.

46520
The songs for leaving or Neethal Vinnappam, in Tiruvachakam,
speaks about the poet's inability to leave the worldly desires and
asking for Siva's grace to overcome them.  These have been written
from the point of view of devotees like us, since Manikkavachagar,
has attained Siva realization!  This is like, Bhagavan Ramana telling
in Arunachala Akshra Mana Malai, that his five sense are creating
problem for him!  For whom, the five senses are creating problem?
It is for us and not for Bhagavan Ramana!

Verse 1 reads like this:

O Siva you with your Grace, merged in me, this lowly wastrel,
O the god of bull, please make me leave all these,(desires)
O the god wearing the tiger's skin, the king of Uttara Kosa Mangai,
O the god with matted locks, I am distressed, please hold me!

Verse  3 reads like this:

My five senses, on seeing the women with eyes black as rain clouds,
Are uprooted like a tree on the river bank in floods, please hold me,
O the god of Tiruvarur, the king of Uttara Kosa Mangai!
The consort of the woman, with nicely ornamented breasts, please
    make me grow in love for you!

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

Arunachala Siva. 
   

46521
Translations and Commentaries by Forum Members / Skandar Andati
« on: November 15, 2008, 11:22:50 AM »
I shall give one more verse from Kandar Andati, a poem of 100
verses, by Arunagiri Natha.  This verse speaks about the nine
planets which cannot go near Skanda devotees, and try any mischief!

Seyavan pundhi....going to the beautiful river in the jungle of
    Vallimalai, to meet the hunter girl, Valli,

Seyavan pundhi....  the god of Tiruchendur, who killed the demons 
     with valour with his Spear, if you pray to him,

Seyavan pundhi....  The mars, the mercury, the moon, the Venus,
      the Jupiter and the Sun,

Seyavan pundhi.....The Saturn, the lame son of the Sun, and the
      two snakes, namely Rahu and Ketu*, can never cause distress
      to you, at any time, why worry?

(* The Rahu and the Ketu are not indicated in the verse, but should
    be presumed.)

(Source:  Skandar Andati, Tiruppugazh, Tiruppugazh Devotees Group,
New Delhi, Prose rendering, mine.)

Arunachala Siva.   

46522
Translations and Commentaries by Forum Members / Kanchipuram Tiruppugazh
« on: November 15, 2008, 11:15:10 AM »
There is one song among the many songs sung by Saint Arunagiri
Natha, in Kanchipuram.  In Kanchipuram, there is also an exlusive
temple, for Skanda, called  Kumara Kottam.

The verse is on Nayaki-Nayaka Bhava, and it reads like this:
The maiden, on seperation from her lover, Muruga,  sings,

The full moon in the sky, is emitting poisonous rays, poisonous
      rays, worse than a cobra!

The roars of the ocean's waves, and the crying of the snails  on the
         seashore and the oysters' sounds from the sea,
         these  sounds are really roasting me!
I came to you without the feeling of love, but you came to me with love,
            you should come to me and embrace me, saying 'Do not fear!' 
You went with the green peacock and married the green hunter girl,
             and live in all green hills,
You anklets ensure protection to the devotees, who look at your feet,
            you like these small breasts of this maiden,
And stay in Kacchi* and you are loved by Kamakshi who is in the
            Karpaga Vana** and her consort Kacchabesvara!***

(* Kacchi - Tamil classical name for Kanchipuram.  ** Kamakshi
  is said to have done tapas in Karpaga Vana, a garden in Kanchipuram
  and attain the left side of Siva's body in Tiruvannamalai. *** This
  is the name of Siva in Kanchipuram and he is called called, Ekambara,
  the god with eight directions as his attire! )

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

Arunachala Siva.       

46523
Poosalar Nayanar belonged to a village called Ninravoor, near
Kanchipuram.  He wanted to build a temple for Siva, and he
went around for funds, but could not get much. So he decided to
build one, in his mind!  With great devotion, he buillt that inner
temple, brick by brick, planted the Siva Linga inside the shrine,
constructed a beautiful golden dome, and a deep tank within the
temple precincts, all in his mind.  Around the same time, the king
of Kanchi was constructing a temple, and after completion, he
asked Siva to come and inaugurate the temple, consecrate, and bless the devotees.  Siva told him, that one temple by Poosalar is already ready
and he had asked for the same date for consecration and so the king
had to wait.  The king was perplexed as to how there could be another
new temple nearby.  So he went around places and came to Ninravur,
and asked the saint.  Poosalar replied that he has constructed a temple
only in his mind and Siva has agreed to inaugurate!  The king waited
there patiently and found on that day, Siva coming with his Uma,
blessing Poosalar and taking him to His Abode, on the bull!

This story incidentaly, is more related to the Verse 4 of Upadesa Saram.  This explains the verse more vividly.

(Source:  The stories of 63 Saiva Saints  -  Saiva Siddhanta  Book
Publishing House, Chennai.)

Arunachala Siva.     

46524
The teachings of Bhagavan Sri Ramana Maharshi / Miracles do happen
« on: November 15, 2008, 10:15:10 AM »
This happened many years after Bhagavan Ramana's Maha Nirvana.
Mr. Shadakshari, who was living in New Delhi came to Madras
and was travelling in a car with his wife and others to Tiruvannamalai.
He had Bhagavad Gita and a book on Bhagavan Ramana.  His car
met with a serious accident on the Madras - Vellore road and he
and his wife were admitted into Vellore Mission Hospital.  His wife
found the books lying on their car, which was damaged very badly.
Shadakashri remained in serious condition on that night and doctors
were doing examination.  Next morning, the doctors found him cured
to an extent of 75% without any surgery!  He took medicines and
became totally normal in a few weeks and the family proceeded to
Tiruvannamalai.  His wife strongly believes that the books in the car
and her chanting Bhagavan Ramana's name on that night, sitting
beside her husband in the hospital caused his safety and cure! They
are today one of the best couples in Bangalore, doing a lot of service
in the name of Bhagavan Ramana Maharshi.  They have named the
constructions, hospital etc., in the name of Bhagavan Ramana.

Arunachala Siva.       

46525
The teachings of Bhagavan Sri Ramana Maharshi / Re: Upadesha Saram
« on: November 15, 2008, 10:04:05 AM »
Dear Dr. Raju and srkudai,

I look at Verse 4 like this.

Why should Bhagavan Ramana says that the meditation, is superior
to the rest, and the mantra japa and poojas are superior to the next?

Take poojas.  These need, bodily strain and strain on your purse,
for which one has to seek wealth outside.  The wick, the oil, the
lamps, for burning a lamp.  Then comes flowers, fruits, leaves,
sandal paste, incense sticks, camphor, a good idol made of gold
or other metals, or a sculpture or a photograph.  Then comes, the
prasadams, cooked rice, ghee, dhal, sweet porridge, salt porridge
et all.  All these require bodily strain and wealth.  Hence these poojas
are the most inferior. 

Take mantra japas.  These needs no outside agencies, but involve
strain for the tongue, teeth and mouth and memorizing the mantras.

What about meditation?  This needs only your mind and body being
still, no activity.  No postures, asanas, no handposes, mudras.  Simply
sit and mentally do the mantras, without even moving the lips. 

Hence, Bhagavan Ramana says:  Alright you want to do prayers, without
self enquiry.  Do it mentally, meditate.

During Bhagavan Ramana's time, all these three different people
came to Him.  There were priests in Mother's Temple, doing poojas.
There were people like Kavyakanta Ganapati Muni, doing crores of
mantra japas.  There were people like Annamalai Swami, Kunju
Swami and others doing Siva Siva japa.  There was Gambhiram Sesha
Iyer doing Rama Rama Japa.  But there were also devotees like
Lakshmana Sarma, Major Chadwick and others who were doing
meditation.  This meditation could even be I am I am, this was
what Bhagavan told them.  He approved all the three types, but
stressed that the meditation, within, without even, moving the lips
and the tongue is the best.

Dhidam ithu poosai* sepaumum* dhyanamumm
Udal Vakku Ulath thozhil Undhipara
Uyar vahum onril onru Undhipara.  (Verse 4)

(* Poosai - Pujas, ** Sepa - Japa)     

Arunachala Siva.

46526
The teachings of Bhagavan Sri Ramana Maharshi / Re: Miracles do happen
« on: November 15, 2008, 09:47:24 AM »
Dear Ramanaduli,

Bhagavan Ramana is, as you have said, "antharyami" indwelling Self,
within our Hearts.  He is like a mirror, reflecting our wishes, if these
are good ones.  The miracles do happen with the Power of the Presence.

Arunachala Siva.   

46527
The teachings of Bhagavan Sri Ramana Maharshi / Re: Upadesha Saram
« on: November 14, 2008, 06:28:45 PM »
I view the Verse 3 somewhat like this:

The devotee asks Bhagavan Ramana like this:

Bhagavan!  You say, that actions give results but with seeds inside,
to create further actions.  But, we are afraid of your Brahmastaram,
Who am I?  We are not able to do self enquiry, we are more at home,
with karmas, bhakti, mantra japa etc.,  Is there a way out for us?

Bhagavan says in this verse.  All right, you are not able to leave actions,
okay, you do actions, karmas, bhakti and mantra japa.  But at least,
leave the desire-ship.  Do such actions, if not without 'doership'
but atleast without 'desire-ship'.  Do karma without desires.  And
that is Niskamya Karma.  Such desireless actions, will make your
thinking and contemplation pure, and it will the show way for liberation!

Once when Bhagavan Ramana was strolling on the Hills, a devotee
came to Him and asked:  What is Nishkamya Karma?  Bhagavan Ramana did not answer.  He saw an old tree branch on the way, took it, cut
the ends with His pen-knife, scrapped the outer surface.  He then
took some herbal leaves and polished the stick.  Finally, He took another set of herbs and polished as if it were an oil polish.  The stick shone in brilliance.  After some distance, a shepherd came and asked Bhagavan Ramana: "Swami!  I have lost my stick.  Did you see it anywhere?
Bhagavan Ramana replied:  "Do not worry, take this stick!"  The
shepherd took the stick with profound gratitude and prostrated Him and left the place.  Bhagavan Ramana then told the devotee:  "This is
Nishkamya Karma!"             

Karutthanukku* akkum nitkamiya** kanmam,***
Karuthai**** thiruthi athu Undhipara,
Gadhi vazhi***** kaanpikkum Undhipara.  (Verse 3)

( * Karutthan - Godhead.  ** Nitkamiya - Nishkamya.
   *** kanmam - karmam. **** Karuthai - buddhi.
   ***** Gadhi Vazhi - Way to liberation.)

Arunachala Siva.


46528
We all know about 'Talks' of Munagala Venkatramaiah, which covers
a period of about 4 years when devotees' conversations with Bhagavan
Ramana.  There is one more 'Talks with Sri Ramana Maharshi' which
is the conversations a  devotee and Bhagavan Ramana.
These talks are between Daivarata and Bhagavan Ramana, where
which a few have been incorporated in Kavaya Kanta Ganapati Sastri's
Sri Ramana Gita.  These have taken place, many years before 'Talks'
and a few months before the compilation of Sri Ramana Gita.

I thought that I could give a couple of these conversations from
Kapali Sasri's Sat Darsana Bhashya, to which these are prefixed,
in a book of Sri Ramansramam.

D:  Then whom do you address when you say 'Know thyself'?

B: To whatever you are; to you is given this suggestion, 'know thyself'.
The ego-self, when it feels the necessity to know its own origin or
impelled to rise above itself, takes the suggestion and goes deeper
and there discovers the true Source and Reality if itself.  So the ego-
self beginning to know itself ends in perceiving its Self.

D:  Now you were telling me that the Heart is the centre of the Self......

B: Yes, it is the one supreme centre of the Self.  You need have no
doubt about it. The Real self is there in the Heart, behind the Jiva
or the ego-self.

D: Now be pleased to tell me where it is in the body.

B: You cannot know it with your mind.  You cannot realize it by
imagination, when I tell you here is the centre (Pointing to the
right side of the chest).  The only direct way to realize it is to cease
to fancy and try to be yourself.  Then your realize automatically feel,
that the centre is there.
      This is the centre, the Heart, spoken of in the scriptures as
Hrith-Guha, (the cavity of the Heart), ARUL ULLAM.

D: In no book have I found it seated that it is there.

B: Long after I have come here, I chanced upon a verse in the
Malayalam version of Ashtangahridayam, the standard work on
Ayurveda, wherein the Ojas Sthana is mentioned as located in the
right side of the chest, called the seat of consciousness, (Samvit).
But I know of no other work, which refers to it as being located there.

D: Can I be sure that the ancients meant this centre by the term,
"Heart"? 

B:  Yes, that is so.  But you should to HAVE rather to locate the
experience.  A man need not go to find out where his eyes are
situated when he wants to see.  The Heart is there ever open to you,
if you care to enter it, ever supporting all your movements, even
when you are unaware.  It is perhaps more proer to say that the
Self is the Heart itself then to say that it is in the Heart.  Really,
the Self is the Centre itself.  It is everywhere, aware of itself as
"Heart", the Self awareness.  Hence I said: "Heart is Thy name."
Hrudayam the naam.

D: Has anyone else addressed the Lord thus, by naming Him the
Heart?

B: Long after I said this, one day I came across a Hymn in Appar's
(Tiru Navukkarasar) Tevaram, where he mentions the Lord by name,
ULLAM, which is the same as the Heart.
....................
....................

B: The Tantra Sastra calls the Heart as Suryamandala or Solar Orb,
and the Sahasrara, Chandramandala or Lunar Orb.  These symbols
present the relative importance of the two, the Atma Sthana and
the Shakti Sthana.

(Source: Sat Darsana Bhashya and Talks with Maharshi - Kapali
Sastri.  Sri Ramanasramam, Tiruvannamalai.  2006 edition.)

Arunachala Siva.

46529
Tiru Kurippu Thondar, is one of the Saiva Saints.  He was a washerman,
and he lived Kanchipuram.  His name is derived from, 'the one who
understands the devotees' minds and does service'.  He was already
an advanced soul and he used to wash other Siva devotees' clothes
and ochre robes and give them without any fees.  He was waiting for
Siva to come and take him to His Abode.

One day, he found an old Brahmin who was waiting for washing his
clothes.  The Brahmin said:  "I have got only two codpieces.  One
has to be washed and the other one, I am wearing.  If you could
wash it and give me before evening, it will be good, because I am
leaving Kanchipuram at night." 

Tiru Kurippu Thondar readily agreed and went to the river bank.  He
placed the Brahmin's codpiece in the hot water with fuller's earth
and was waiting for it to become white.  Suddenly, rains came and
the clothes became wet.  He became restless and was praying to
Siva for the rains to stop.  The rains continued to lash.

In the evening the Brahmin appeared before him and asked for the
washed and dried codpiece.  Tiru Kurippu Thondar became sad and
told Siva about his inabilty.  The Brahmin grew sulky. The devotee
offered to give new codpieces from home but Siva refused.  Unable
to do anything, the devotee went near the stone slab and hit his
head to kill himself.  Siva then appeared with her consort Uma and
said:  O my son, I came only to test your sincerity in serving the
Siva devotees.  You are now fit to come to my Abode.  He took him,
and the three disappeared as soaring Effulgence into the Space.  The
others who were watching were thrilled at his friend's fortune!

(Source:  The stories of 63 Siva Saints, Tamil.  Saiva Siddhanta Book
Publishing House, Chennai.)

Arunachala Siva.   

46530
Sri Ramana Tiruvu Kanda Pathu, Decad of the Holy Vision of Sri
Ramana, is a composition by Muruganar, in Sri Ramana Sannidhi Murai.
It contains 10 verses.

Verse 2 reads like this:

With softness of steel and the strengt of silk cotton, interlaced,
With the buds of your face, blossoming in the Heart and shines!
The devotees pray to your lotus feet, and contemplate on that
   sweetness which makes even sugarcane bitter,
He is Venkata, with that special name, and we are having His
  vision!

Verse  6 reads like this:

You have the blemishless and the naturalness of your Effulgent State,
This cannot be fathomed even by Vedas, Hari and the lotus seated
  Brahma, the Effulgence of Venkata,
Your feet which is the Permanent Source, and the hearts of the
   devotees who have no strength,   
And their delusions are pulverized, O Venkata, I am having your vision!

(Source: Sri Ramana Sannidhi Murai, Muruganar, 1998 edition, Tamil.
Translation my own.)

Arunachala Siva.