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Messages - Subramanian.R

The teachings of Bhagavan Sri Ramana Maharshi / Ramanatha Brahmachari
« on: November 05, 2008, 09:51:02 AM »
Ramanatha Brahmachari, was a young boy, studying in Temple
Veda Patasala.  He is a man of puny structure, hardly 5 feet tall,
with thick spectacles.  He came to Bhagavan Ramana, even during
the time of His stay in the Hills.  Bhagavan Ramana took great
interest in him.  He did a lot of service to other devotees, like
bringing necessary items from the shops in Tiruvannamalai,  cleaning
the caves, lighting the lamps etc., The devotees called him as
Sarvadhikari of Palakottu.  He merged with Bhagavan Ramana in 1946.

There are two compositions from Ramanatha Brahmachari on
Bhagavan Ramana.  One is Sri Ramana Stotra Anubhuti with 30
verses, on the model of Kandar Anubhuti of Saint Arunagiri Natha.
The other one is Tiruchuzhi Nathanai Kandene, "I have seen the
Lord of Tiruchuzhi".

Verse 1 of Sri Ramana Anubhuti reads like this:

Skanda, Muruga, the graceful Ramana
Came and stayed into my Heart
All my attachements and karmas have been vanquished
I am realizing the Experience within me.

Verse  5 reads:

He gave me the grace that cannot be given to everyone,
He is of six faces and he is the son of Uma,
He is the Brahmin of limitless grace,
He has cured the disease of my birth.

Tiruchuzhi Nathanai Kandene... is five verse composition, with a
refrain, 'I have seen the Lord of Tiruchuzhi' and Ramanatha
describes Ramana as Nataraja of Tiruvannamalai, who weilds
his sword to vanquish the egos of devotees.

Ramanatha Brahmachari suffered from plague boils and  Bhagavan
Ramana took special care towards him for the cure of the disease.
He also participated in Freedom Movement, in a limited way.

(Source: Recollections of Bhagavan Sri Ramana, A. Devaraja
Mudaliar, Sri Ramansramam publications.  Translations, my own.)

Arunachala Siva.     

The teachings of Bhagavan Sri Ramana Maharshi / Re: Yatirai Pathu
« on: November 05, 2008, 09:30:51 AM »
Dear Ramanaduli,

Muruganar is Manikkavachagar for Ramana Siva.  I am giving some
verses from Tiruvachakam and Sri Ramana Sannidhi Murai, under
the same song-heads, concurrently.  Pidittha Pathu will be posted

Arunachala Siva.

General topics / Re: Shiva sutra
« on: November 05, 2008, 09:26:42 AM »
Dear Ramanaduli,

Some of the Saiva aphorisms are in the form of dialogue, as
Siva teaching Paravati.  This is the method adopted in Guru
Geeta also.  Devi Kalottara Jnana, which Bhagavan Ramana
has translated into verses, is also in the form of Siva-Parvati

Arunachala Siva.

Translations and Commentaries by Forum Members / The most ancient Vedas.
« on: November 04, 2008, 04:23:47 PM »
Saint Manikkavachagar has got a song called Pandaaya Naanmarai....
Since it starts with the words, "Pandaaya Naanmarai," the composition
is named as such. It means the Most Ancient Vedas. This is of 7
verses, perhaps the remaining three verses might have been lost.
The song was sung in Tirup Perundurai.  Muruganar has also composed
a song with the same title, Pandaaya Naanmarai.  To distinguish the
similarly worded song-heads, I am always adding the prefix, Sri
Ramana....  The works of Muruganar are given under the Teachings
of Sri Ramana Maharshi.  The works of Manikkavachagar are given
under General Topics.

Verse 1 of Manikkavachagar reads like this:

The most ancient four epics and the ancient Vishnu and Brahma,
Have not been able to fathom you, but, you have taken me this lowly me,
As a devotee and graced me, O Siva, the King of Tirup Perundurai,
O my Heart, what gratitude I can give to him?

Verse 3 reads like this:

He is the hunter in the jungle*, He is the fisherman near the sea,*
He is the horse rider in the town***, He destroys our karmas
And graced me, the king of Tirup Perundurai,
You praise His lotus feet so that our fears shall vanish, O my Heart!

* These three imageries give three esoterical meanings, even
though these describe the divine plays of Siva in Madurai, in the
Pandyan Kingdom, for the sake of proving Manikkavachagar's
Siva-bhakti.  The first one, he is the hunter in the jungle, he
hunts and kills the ferocious minds which are egoistic.  ** In
the seashore, he is the fishermen, who catches the fish, which
has no ego but only basic needs of food etc., for living. *** In
the town, he is the horse rider, who has already trained the horse,
and which obeys him completely, (the devotees who have totally
surrendered to him) and takes care of them.

(Source: Tiruvachakam, Song 49, Tamil.)

Arunachala Siva.   

Once on a morning, kitchen assistants were busy preparing Modhakam
in the Asram for some festivals.  The Modhakams are prepared by
making first a mixture of  descicated coconut, jaggery and cardomom
(Poornam) and then placing the mixture in the baked rice flour thick gravy, made into small cups.  This is then baked again in steam.

There were a few keeping the Poornam, and others were making
the rice flour cups.  The Poornam is then placed inside the cups
and the cups are then closed.  Someone in the group said, I want
a little more Poornam.  Someone else said, I have got more Poornam,
please take it.  I do not have Poornam, give me some more.  The
conversation was observed by Bhagavan Ramana and said:  "You
are telling Poornam, Poornam...  There is always mention about
Poornam.  That which is Poornam, gives out Poornam, takes back Poornam and at the end only Poornam remains!"  This is what is told
in Shanti Patam of Isvasya Upanishad.

He, then recited the famous sloka,

Om Poornamadha, Poornamidham, Poornath, Poornamudhachyate,
Poornachya, Poornamadhaya,  Poornamevava Vashishyate....

(Source: Ninavil Nirainthavai, Tamil, Smt. T.R. Kanakammal,
Sri Ramansasramam, Tiruvannamalai.)

Arunachala Siva.

Like Manikkavachagar, Muruganar has also composed Neethal
Vinnappam, in 50 verses, in the same metre as Manikkavachagar's,
with andati alankaram, that is the last word of the first verse, will
be the first word of the second verse and so on.  Unilke Manikkavachagar,
Muruganar does not speak about desires for women, wealth etc.,
since he had already got rid of them, when he came to Bhagavan.
Even Manikkavachagar for that matter, speaks about such desires,
from the standpoint of people like us, since he had no desires after
seeing the Effulgence of Siva, in Uttara Kosa Mangai. (Neethal
Vinnappam - Song for Grace for leaving desires.)

Verse 1 of Muruganar reads like this:

O the Effulgence that is beyond the sight of people who have
    bad thoughts in their minds,
He came into my Heart and shone His brilliance, O Venkata,
O I cry to you, who has matted locks with flooding Ganga,
If I desire anything still, please remain in my Heart, this is my request.

Verse 2 reads like this:

O Venkata, there is no request other than this,
Even after seeing Kannappa's incomparable love, how come
   do you love me?
You grace me, without my permitting dimming of my love for you,
O the golden Sun, with white Holy Ash, the king of Tiruc Chuzhi!

(Source: Sri Ramana Sanndihi Murai, 1998 edition, Tamil,
Sri Ramansramam, Tiruvannamalai.  Translation my own.)

Arunachala Siva. 

The teachings of Bhagavan Sri Ramana Maharshi / Sri Ramana Tirup Poovalli
« on: November 04, 2008, 01:55:59 PM »
Muruganar's Tirup Poovalli, consisting of 31 verses, is on the lines
of Manikkachagar's.  This is in Sri Ramana Sannidhi Murai.

Verse 3 reads like this:

He is more graceful than a mother and a father, and cares for us,
He likes only a codpiece that has become tattered,
He is the Siva, the Siddha, beyond our minds,
Let us praise Him and pluck the flowers!

Verse 11 reads like this:

He saved me with His Grace, when the thunderbolt of miseries
   descended on my head,
He came of His own and took hold of me, O Venkata,
My life is full of debts to Him, let us pluck flowers,
Praising His act of throwing mud on our karmas!

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

Arunachala Siva.   

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.