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Messages - Subramanian.R

Translations and Commentaries by Forum Members / Plucking flowers for Siva
« on: November 04, 2008, 01:45:55 PM »
The "Plucking of flowers for Siva", is a composition, called in Tamil,
"Tirup Poovalli" and it is of twenty verses, in Tiruvachakam.  This
song was composed in Chidambaram, Thillai.  Muruganar has also
composed a Tirup Poovalli, which is of 31 verses, in Sri Ramana
Sannidhi Murai.

Verse 1 of Manikkavachagar's composition reads like this:

O, once you had placed your two incomparable feet, on my head,
I have forsaken all my family and relatives for the good,
You dance in Tiruc Chitrambalam, (the Golden court of Chidambaram),
        which is having ever flowing streams,
O let us pluck flowers, singing his feet that are boats for us
        to cross the ocean of samsara!

Verse 3 reads like this:

He takes care of us who are lowlier than lowly dogs,
He, our Master,  is more graceful than even our mothers,
He destroyed our births and we are,
Throwing mud at your 'karmas', let us pluck flowers!

Arunachala Siva.

Dear Dr. Raju,

Yes. There could be two views.  One is that these planetary movements
will not affect those who are totally surrendered to God.  The other
is that these planetary movements will affect, but the effect will not
be felt by those who are totally surrendered to God.  In both the
cases, the total surrender becomes the cure.  In case of Mother
Azhagamma, during her third visit, when she was staying with
Echammal and having darshan of Bhagavan Ramana, she fell ill
due to typhoid and pneumonia.  Bhagavan Ramana decided to cure
her, because, she had to attain the Self realization and so the body
should be fit for atma sadhana.  He prayed to Annamalai, and even
called Annamalai as "Mother" and sang some songs.  This is the
only time, Bhagavan Ramana did some prayer for worldly good,
either for others or for Himself!

Arunachala Siva.     

Neethal Vinnappam, the Song reqeusting for Grace for leaving
the desires, is a composition of 50 verses by Manikkavachagar,
in Tiruvachakam.  Poet Muruganar has also composed a similar
song on Bhagavan Ramana.

The human beings desiring the liberation are not able to leave
the desires easily.  Even for leaving desires, God's Grace is
essential.  All our prayers are aimed only at this. Prapancha
Vairagyam is the theme of all these 50 verses.

Verse 2 reads like this:

I am having the desires for women with closely formed breasts,
   in between which even a split til seed would not go!
Please grace me to leave such desires.   I am neither
Inside your Form nor outside, O King of Uttara Kosa Mangai!
Then what for You have taken hold of this thief, please tell me!

Verse 13 reads like this:

Like a dog licking the waters of an ocean,
I am only licking the ocean of your Grace,
Please grace me, the One who is inside everyone
     and also in Uttara Kosa Mangai,
O the fragrance of the flowers, the ruby, the nectar,
     and the floods of honey like Grace!

Verse 25 reads like this:

I am like a boneless worm, caught amidst ants, I
    am suffering with my senses,
O please do not leave me, this useless fellow waiting for
    the god of death,
O fragrance of flowers, whose feet are known to the liberated,
     and not to the gods,
O the great Source, the one who does not leave the devotees!

Verse 30 reads like this:

I am tossed like the curds that are churned, with the heat
    of my five senses,
Please do not leave me, this wastrel, O the Pure Space, the
O one who wears the fragrant konrai, the skulls of Brahma,
      and the the garland of intestines of the opponents,
And the white Holy Ash, garlands and red sandal paste!

(Source: Tiruvachakam, Manikkavachagar, Tamil;
    Translation, my own.)

Arunachala Siva.       

General topics / Re: What is real freedom
« on: November 04, 2008, 10:17:39 AM »
Dear Dr. Raju,
On liberation, there is no enquirer, the enquired and the enquiry.
This is my idea, because in the Self, there is no duality, It is One
without a second.

Arunachala Siva.

When Prabhu Deva Maharaja was ruling Tiruvannmalai area, one
Sambandhandan was his poet laurate in the court.  The poet was
a Sakti Upasaka.  Saint Arunagiri Natha was also getting famous
at that time.  Sambandhandan on seeing Arunagiri Natha's growing
fame, grew jealous and was telling the king that Arunagiri Natha
is a fake and he does not know much about Skanda or Muruga.
He wanted the king to arrange for a poetry debate where he said
he would show Unnamulai's Form to the King, whereas Arunagiri
Natha cannot show Muruga's Form.  The king agreed and the poetry
debate and songs started. 

Sambandhandan meditated and sang on Unnamulai and she
appeared before him, but the King could not see Her Form
and got disappointed.  Then the king asked Arunagiri Natha to sing.
Arunagiri Natha started and Muruga became ready to appear,
but Sambhandan prayed to Unnamulai, to hold Her son tight on
Her laps, so that he could not come to the temple!  Arunagiri Natha,
then prayed intently to Muruga the following song:

The great Adisesha is dancing, the Mount Meru is dancing!
Your Mother, the ferocious Kali is dancing, and with Her,
Siva, mounting on the bull is dancing more ferociously!
The bhuta ganas and the devils in the burial grounds are dancing!
The sweet tongued Sarasvati is dancing, and so dancing Brahma,
   her husband on the lotus!
Your beautiful mother-in-law* Lakshmi is dancing, the tall
   Vishnu, your father-in-law* is also dancing!
How can you keep quiet?  Even your peacock is dancing!
Please come dancing, the king would like to see Your Form!

O the beloved nephew of Vishnu, who sleeps on the serpent
   in the milky ocean!
Please come and dance, so that the Prabhu Deva Maharaja
   whose chest is glowing in effulgence and his heart is dancing!
And all the devas are dancing!  O King of devas, please come
   and dance!

Muruga immediately left his mother's lap and came to the
Annamalai temple and started dancing and His Form was
seen by every one including the king!

The pillar from which Muruga appeared is even today seen
and it is called Kambattu Ilaiyanar Tower, or Gopura Subramanya
Shrine.  There is a special shrine for Muruga near this pillar.
This is near the Northern or Eastern Tower of Sri Arunachalesvarar
Temple, in Tiruvannamalai.  Bhagavan Ramana during His early
years was also staying in this shrine for some time!

(* Valli is said to be the daughter of Vishnu and Lakshmi, while
Devasena is said to be the daugher of Indra.  Hence Lakshmi and
Vishnu become the mother in law and father in law of Muruga!)

Arunachala Siva.         

Bhagavan Ramana used to say that the planetary movements
will affect only those who thinks that the world is real.  The
Brahma Jnani is beyond the perils of planetary movements. 
We have to therefore believe that the one who is in the path of
self enquiry or who is totally surrendered to God or the Self, he
is free from the effects of planetary movements.

Ancient Hindus believed in astrology, palmistry, Samudrika-lakshna,
saguna-sastra etc., etc., But saint poets have always sung the
glory of total surrender to God and have said that the planetary
movements and other such sciences have no bearing on such

Jnana Sambandha was a child of 7 or 8 years of age, and Tiru
Navukkarasar was an aged person of about 60 years.  Both
travelled together to many Siva Temples, and sang the glory of
Siva.  Once they were planning to go to Madurai, where the
Pandya King, Koon Maran was a Jain and Jains were holding
the kingdom under their spell.  But the King's wife Mangayarkarasi,
was a Siva devotee and was sad at the king's behaviour and the
Jainas hagemony.  Once King suffered from acute stomach pain
and no mantra of Jains could cure it.  Their caressing with peacock
feathers only caused more agony.  It was at this time, the queen
sent word for Jnana Sambandha and they were both planning to go
to Madurai.  Tiru Navukkarasar told the child that the planetary
movements are not good and they may defer the trip.  Immediately,
Jnana Sambandha sang ten verses called The Song that would
snap the planetary effects.  This is a famous song in Tamil households
even today.  People are asked to chant this whenever they feel that
the planetary movements are not okay with respect to their birth

The first verse reads like this:

O Siva, the consort of a lady who has got tender shoulders like
    bamboo shoots!  You, who consumed the poison and retained
    it in your neck, one who plays Veena admirably,
O Siva, You who wears the konrai, (the Indian labumnum) the
     crescent moon, the Ganga, You are     staying in my Heart,
The Sun, the moon, the Mars, the Mercury, the Jupiter, the Venus,
   the Saturn and the two snakes*
They are doubtlessly good to me, good to me, and good to all your
  ardent devotees!

(* two snakes represent the Rahu and the Ketu the node and
     antinodes of the moon.)

Arunachala Siva.       

General topics / Re: What is real freedom
« on: November 04, 2008, 09:32:27 AM »
Dear Ramanaduli,

Real freedom is the freedom from the subjective experiences of
the objective world.  Bondage is all the subjective experieces
of the objective world.  Bhagavan Ramana says in Who am I?:

1. What is Real is only the Self within.  The world, jiva, and personal
god are all imaginations.

2. When the world appears, there is misery.  When the world
disappears, there is Anandam.

3. Non attachment is the Wisdom.  Non attachment is where the
mind does not go after any thing.  Wisdom is where nothing

4. Self enquiry is that where the mind is held within you in the Self.
Meditation is where one contemplates himself as Sat Chit Ananda
and Brahmam.

5. Liberation is the state where one enquires for whom is the
bondage, and finding out one's own Real nature.

Arunachala Siva.   

The teachings of Bhagavan Sri Ramana Maharshi / Viveka Choodamani
« on: November 03, 2008, 04:04:33 PM »
Bhagavan Ramana, while He was on the Hills, a devotee came
and asked for some clarifications on Viveka Choodamani.  Then he
wanted to have a Tamil version of that book, which was not available
due to paucity of stocks, from the book seller.   This Tamil Verse
version had been done by one Ulaganatha Swamigal.

Bhagavan had earlier been furnished with Sanskrit Viveka Choodamani, along with other books on Vedanta by Pazhaniswami.

Bhagavan on the basis of the memory of the Sankrit
book, had written a prose version, in about 70 pages and gave
that to the devotee.  Meantime, the Tamil reprint had come and
so the devotee had that copy from the book seller.  Bhagavan's
manuscript was lying in the Virupakshi Cave.  Later with the
money given by Uddandi Nayanar, (This was by him, at the time of
his leaving Tiruvannamalai given as a guru dakshina, but was not accepted by Bhagavan Ramana and this Rs. 100/- was with one of the
other devotees,) the Tamil prose version was printed. Bhagavan
Ramana specially wrote an introduction for the work, giving the
entire concept in about 3 pages with mention about the Tamil Verse
version of Ulaganatha Swami!)   Of course, Bhagavan Ramana's
prose version goes by Sanskrit original.  This has been translated
by Aruthur Osbrone and included in Complete Works.  Michael
James has also written a  English translation.

Bhagavan Ramana later chose 10 verses from the work and
had given to the devotees who had asked for.

These ten verses, as per Sanskrit original are:

Verses Nos. 31, 351, 135, 217, 136, 380, 360, 362, 363, and 266.
When  M. Sodousky, Mouni Sadhu came to Bhagavan Ramana,
he had shown him his diary with a lot of philosophical works and
this contained 9 verses from Viveka Choodamani.  This was
perused and given back to him, by Bhagavan.  These 9 verses,
as per Sanskrit original, are:-

Verses Nos. 409, 255, 256, 257, 258, 260, 261, 263 and 264.

(Source:  Arunachala's Ramana: Boundless Ocean of Grace,
Volume 1, Sri Ramansramam.  In Surpassing Love, M. Sodousky,
Mouni Sadhu, Sri Ramansramam.)

Arunachala Siva.   

The teachings of Bhagavan Sri Ramana Maharshi / Sri Ramana Tiru Ammanai
« on: November 03, 2008, 03:08:02 PM »
Ammanai is a song sung by young girls, clapping their hands
and coming round and round in a circle.  Saint Manikkavachakar,
has sung a Tiru Ammanai, in Tiruvannamalai, and this is a composition
of 20 verses.  Sri Ramana Tiru Ammanai is from Murugnar in the same
style.  It is of 33 verses, with variations like one, two and three girls

Verse  1:  (One girl)  reads like this.

O like placing a golden shawl on a lowly dog,
You have placed your unreachable lotus feet upon my head,
It is a gift even beyond the gods, who are not seen and
  who have done virtuous acts,
O Your greatness, I shall sing, Venkata Ramana
Of Pondy Kingdom, Tiru Chuzhi,
I shall sing your glory and play Ammanai!

Verse 14: (two girls) reads like this:

He is the life of each one's life, this Venkata Ramanan,
His nature is beyond the sight, let us play Ammanai,
He is seen by everyone, as One without a second,
But each one sees it differently and are nonplussed, let us
   play Ammanai!

Verse 32: (three girls) reads like this:

He has taken charge of many like me, Venkatan,
To the close devotees, He is a good Brahmin, O Ammanai,
Yes, He is full of love, a great Brahmin, O Ammanai,
He is ferocious, that is what people say, O Ammanai,
Because He was ferocious towards the love-god and burnt him,
              O Ammanai.

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

Arunachala Siva.

Sri Ramana Tirup Palliezhuchi, is a composition with 10 verses,
by Muruganar. It is styled like Saint Manikkavachakar's Tiru Palliezhuchi,
sung in Tirup Perundurai, on Siva.  Tirup Palliezhuchi, is a early
morning song through which women wake up their Masters or Husbands,
for bath. 

Verse 5 reads:

The lotuses have bloomed, the Sun has risen,
The honey dews have disappeared, along with songs,
the conchshell, drums have started sounding,
And with these sounds, the bogus sastras have withered,
Everywhere, there is the humming of yazh, and veena,
From all directions devotees have come and are waiting for you,
Please open your eyelids and wake up, Tiru Venkata Ramana,
Please wake up and bless us!

Verse 9 reads:

The Sun has risen, at the summit of the hills,
The all pervading darkness has been driven away in the world,
The Truth that lies like a unripe fruit amidst leaves,
Amongst the various religions and philosphies.
You are that Truth, I keep my head on your lotus feet,
The Primordial Substance of all tattvas,
O, the Truth that is beyond the imaginations of all artistes,
Venkata Ramana, pleasse wake up and bless us!

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

Arunachala Siva.

The teachings of Bhagavan Sri Ramana Maharshi / Sri Ramana Tiruvembavai
« on: November 03, 2008, 02:41:57 PM »
Tiruvembavai, is one of the two compositions sung by Saint
Manikkavachagar in Tiruvannamalai.  These songs are being
sung right from Bhagavan Ramana's times in the Asram, on the
early mornings of Margazhi, Dec-Jan.  Sri Ramana Tiruvembavai,
is a composition by Muruganar, in adoration of Ramana.  It contains
33 verses, (Manikkavchagar's contain 20 verses), in the same
vein as Saint's work.   It is imaged like women singing glories of
Siva, and asking each other to wake up in the early morning to take
bath in tanks or rivers and then going to Siva, for worship. 

The Verse 7 reads:

" O He is of eight forms, he has got attire of eight directions,
He knows eight siddhis, He is eight of characteristics,
He is staying in eight temples* in the form of Angry pose, He
  is Annamalai,
He is also in the Heart of the devotees, He is Venkata Ramana,
If we come under His rule and get His cool looks,
If we stay at His feet, whose face is like moon,
We can get mindless state and fulfil our purpose, O come!"

(* There are eight temples, in which Siva stays after annihilation
of opponents like, god of death, Manmatha, Daksha and others.)

Verse 19 reads:

O Venkata Ramanan is full of bliss of limitless nectar,
His smile is like limitless nectar,
His benign looks are like limitless nectar,
His cool words are like limitless nectar,
His ancient Feet are like limitless nectar,
His great qualities are like limitless nectar,
His ocean of conduct is like limitless nectar,
Let us bathe in that nectar, O come!"     
(Source: Sri Ramana Sannidhi Murai, Murganar, 1998 Tamil
edition. Translation, my own.)

Arunachala Siva.

The teachings of Bhagavan Sri Ramana Maharshi / Bhajans in Tiruvannamalai
« on: November 03, 2008, 02:28:02 PM »
During the ravage of plague, Tiruvannamalai was almost totally
deserted.  Only the Health Staff were camping and spraying insecticides
in all parts of the town and were living in a camp.  The devotees of
Bhagavan like Ramanatha Brahmachari also contracted plague.
After about 6 months, when the difficulties were over, the Health
Staff wanted to celebrate with nightlong bhajans.  They invited
Bhagavan Ramana who was on the Hills.  The district collector,
the Tahsildar and other officials and general public had gathered.
Bhagavan Ramana agreed and went.  He was seated on a dais
and was garlanded!*  Sweets, cool drinks, soda, and other eats
were arranged.  Bhagavan did not take anything for eating or drinking. After the nightlong bhajans, Bhagavan Ramana was escorted to the
Hills and left with profuse gratitude! 

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

* Regarding garlanding of Bhagavan Ramana, there are two versions.
In one, it is stated that He did not accept garlanding.

Arunachala Siva.   

The teachings of Bhagavan Sri Ramana Maharshi / Siva Jnana Bodham
« on: November 03, 2008, 02:07:59 PM »
Siva Jnana Bodahm is a small 12 verse, Sutra, on Saiva Siddhanta.
It was composed by Meikandar.  One Siva Jnana Muni, wrote a
commentary on that.  In the Saiva-canon, there are a group of
prayer books called Stotras, starting from Tevaram, Tiruvachakam,
Tiru Mandiram etc., These are more popular.  But there are 14 books,
dealing only with Siva Jnana Sastram.  These are canons of philosophy.
These are less popular and only people who want to study the Siva
philosophy go for these.  Saivism in ancient times, developed mainly
in two places.  One is Kashmir and that was called Kashmiri Saivism
and the other is from Tamil Nadu called Dravida Saivism.  Meikandar's
Siva Jnana Bodham, is the canon of Siva philosphy.  I shall write more
in detail about it later.

Once Kavyakanta Ganapati Sastri, who was a learned scholar in
Sakti Tantras, was asked by some persons in Tiruvannamalai, to
come to the Temple and speak about Saiva Siddhanta.  Sastri
could not say no, even though he did not much know about Saiva
Siddhanta.  Having told yes, he came to Bhagavan Ramana and
requested for help.  Bhagavan Ramana, then explained to Sastri
the twelve verses of Siva Jnana Boddham, which He had read from
books brought by Pazhaniswami in the Hills.  He also explained the
meaning and purport.  Sastri took the information immediately,
thanked Bhagavan and went for the speech the next evening.
He gave a wondrous speech, giving Sanskrit Verses, extempore,
on Saiva Siddhanta and people praised him.  He came to Bhagavan
Ramana and said politely, "What did I speak?  I did not speak
anything.  It is You who spoke!"

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

Arunachala Siva.       

Ashrams / Re: Living in tent in/near the ashram?
« on: November 03, 2008, 01:57:30 PM »
Dear S. Subramanian,

You are correct.  The Self is within and Bhagavan Ramana is
ever present.  But for many people, a visit to the Asram and looking
intently at the Hills helps, because the Power of the Presence is more.
However, this is not obligatory.  It depends upon one's convenience,
health, money etc.,

Arunachala Siva. 

Translations and Commentaries by Forum Members / Re: Getting angry with God
« on: November 03, 2008, 01:54:13 PM »
Dear Ramanaduli,

Siva in the form of Nataraja, is showing both Abhaya Mudra,
the Hand that Protects and Vara Mudra, the Hand that Gives.
Siva, in the form Dakshinamoorthy, is showing only the Chin
Mudra, the Hand that shows the liberation.  All gods and goddesses,
invariably show these mudras.  Sri Lalita Tripura Sundari, does not
show any of these mudras.  She has got in four hands, the Ankusam,
the punishing weapon, the Pasam, the imprisoning weapon, the
sugar cane and the arrow made of flowers.  She is Kamesvari,
one who attracted Siva, Kamesvara.  But Sankara says in
Sri Soundarya Lahari, "What if she does not show her hands,
her legs would suffice to give protectioin and attraction!"  I don't
think, any other poet other than Sankara could write like this!

Arunachala Siva.