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Messages - Subramanian.R

The teachings of Bhagavan Sri Ramana Maharshi / Ramana Anubhuti (2)
« on: July 27, 2008, 12:26:05 PM »
A few samples from the portion called, Guru Anugraha Nidhi,
the Guru's Gracious Bounty.

" Foolishly, through my mind's arrogance, I was forgetful of
the Self's eternal reality, and was lost, until the Lord, through
his gracious teaching reunited me with that eternally existing
pure awareness which is my own true nature."

" Know that the vision of the truth we behold when we enter
and subside within the Heart, so that the treacherous ties of
worldly bondage which attend the illusion of the body are
abolished, is indeed the gracious state of final liberation.  For
within the SElf, whose nature is pure seeing, any world which
appears to possess reality is in fact an illusion."

" Through my Master's gracious revelation, sinking deep within
myself, I know that it was pure falsehood to claim that the state of
forgetfulness in which though diversifies, giving rise to the pairs
of opposites, could be inherent in the lofty conditon of pure,
Non-dual consicousness."

" Desirous of knowing Him, we steady our minds, playing Thol-
Nokkam* in our inner awareness as we perform our worship.
Then through the indestructible nature of those holy feet, does
He grant us freedom from the terror caused by our mind's
defilement.  Thol-Nokkam!*"

* Thol-Nokkam in Tamil means 'aiming at the shoulder'.  In
children's game, they end up with placing the hands of the
each opposing pair on the shoulders of the other.  In poetry
it is used as a symbol of the approach of the soul to Siva's
feet.  Manikkavachagar, the composer of Tiruvachakam, has
got 10 songs in the Decad of Thiru-Thol-Nokkam, where
every song ends with "Thol-Nottakm Kaanaamo!" -- "We shall
look at the shoulders of Siva."

Interestingly, Kavyakanta Ganapati Muni adopted the same
technique with Bhagavan, when he came running to see Him
in the Hill, with utter despair and restlessness.  He placed his
two hands on His feet,  his right hand on His right foot and his
left hand on His left foot, that is in cross!  This is is the perfect
Saranagati, Surrender, since the devotee is not supposed to
touch Guru's right foot with his left hand!

Arunachala Siva.

Among the thousands of verses composed by Muruganar, after he
came to Bhagavan Ramana Maharshi, Ramana Anubhuti is a collection
of 755 verses, composed sometime in 1948, two years before
Bhagavan's Maha Nirvana.  The poem consists of 755 verse, with
several chapters.

1. Guru Anugraha Nidhi - Guru's Gracious Bounty - 242 verses
2. Guru Anugraha Anandam - The inexpressible joy of Guru's Grace -
    207 verses.
3. Guru Pada Ninaivu - (Smaranam) - Remembrance of the Holy Feet -
    152 verses.
4. Guru Pada Pugazhchi - Glory of the Lord's Holy Feet - 2 verses.
5. Guru Pada Pugazhchi Ezhupadu - 70 verses in Praise of the
    Guru's Holy Feet - 80 verses.  (Even though Ezhupadu denotes 70,
    this portion contains 80 verses).
6. Guru Anugraha Ezhupadu - 70 verses on Guru's Grace - 70 verses.

The entire composition has been translated by Robert Butler in English.

I shall give some samples in a separate post.

Arunachala Siva.

Taittriaya Upanishad comes under Krishna Yajur Veda. It has
three divisions, Brugu Valli, Siksha Valli and Ananda Valli.
Brugu Valli speaks about what Brugu the Sage, taught to his
son.  Siksha Valli speaks about the truth taught to disciples
by the guru, the importance of hearing, reciting and contemplating
various truths.  Ananda Valli speaks about the bliss of Brahman.

Once Viswanatha Swami, is a devotee who came to Bhagavan in His
early years and remained with Him permanently and he was
incidentally, Bhagavan's cousin's son.  He was well versed in
Sanskrit and Tamil and one day requested Bhagavan about the
sloka Aham vkksasya reriva... which appears in Chapter 10 of
Sikaha Valli.  This is what Trisanku the sage, said after realizing
the Self.  Bhagavan with all His grace, directed Viswantha Swami,
to Kavyakanta Ganapati Muni, who was staying in Pachiamman
Koil.  Kavyakanta explained the purport of this sloka to Viswanatha
Swami and finally told him:  "Go to Bhagavan.  I have only explained
the meaning.  Bhagavan is the embodiment of this sloka!"  Thus
while Kavyakanta Ganapati Muni knew all the scriptures, Bhagavan
was the embodiment of the Truth behind these scriptures.  Kavyakanta
was the knower of sastras, while Bhagavan was the knower of the

The sloka states:  "I am the inspirer of this tree called the world.  My
glory is ass high as the mountain-peak.  The sun gives food and
thereby gives immortality to all.  The sun is above the earth and pure.
I am also high and pure, because I am Brahman. I am Consciousness.
I am precious like jewels.  I am luminous like the Self. I have a sharp
intellect.  I have no fear of death.  I am always the same, the never
changing, Consciousness.

Arunachala Siva.


Many many devotees have either tied to touch Bhagavan's feet or
tried to touch His body, to get grace and blessings.  Bhagavan normally
did not allow anyone to touch His feet and this rare privilege was
given only a few devotees.  He permitted prostrations, and He gave
initiation by look, Sakshu Diksha and many got only mano-diksha
or bhavana diksha, that is inititation by His 'thinking' or 'grace.'

But Marakdamma was a rare case.  She was a cook for many visitors
to Tiruvannamalai.  She prepared food and gave it to them for some
payments for her living.  Lakshmanaswami and other devotees had
this arrangment.  But when a devotee was an advanced soul, she
wanted to embrace them for getting their grace and blessings!
She tried with Lakshmanaswami on a few occasions.  More than
anything, she tried to embrace Bhagavan Sri Ramana Maharshi and
on a few occasions she even succeeded!  She goes to Bhagavan's
hall, prostrates and suddenly feels restless and in order to suppress
her emotions, she goes out to the foothills and walks for a while
Again she comes back, prostrates and becomes restless and so on.
On a few occasions, she embraced Bhagavan.  After seeing this
on a couple of occasions, Bhagavan's attendants became furious and
guarded Bhagavan against her and even drove her out of the hall.
She was not caring a bit.

Arunachala Siva.     

Dear Paul and Sankar,  'I-I' is another name for Atma, the Self.
Bhagavan says even if you keep one telling I, I, I, it will lead you
to the Source that is Atma.  Poet Tennyson once as contemplating
I, I, I ... and found that he got immense peace and satisfaction.
When this was told to Bhagavan, He said, 'Yes, Yes., Since everyone
in the world cannot be named as 'I', they are named differently, 
Even if one contemplates on his name continuously, it will lead to
the Self.  If Paul keeps on contemplating, Paul, Paul, Paul,... it will lead
him to the Self.  This is the true experience of many many devotees.

Arunachala Siva.

« on: July 27, 2008, 11:15:59 AM »
Dear Sankar,  Seeking the Truth itself is seeking the Reality.
It is Aboslute-Knowledge-Bliss.  But as steps towards this, we
have to do many things as mentioned in Who am I?

1. Eschew hate and love, both.
2. Everything is governed by a Parameswara Sakti.  Abide
in it, without thinking always, that, I will do this or I will do that.
3. Trust in Guru.  Once you trust in Guru, he will take care of
everything and once one surrenders to Guru, you will be consumed
by him, like a fawn in tiger's jaw and saved!

Arunachala Siva. 

General Discussion / Re: DISEASE AND CURE
« on: July 27, 2008, 11:10:02 AM »
Dear Sankar,  Disease as Bhagavan Ramana Maharshi says is,
dis-ease, that which makes you to lose your 'ease' or happiness.
Not only bodily ailments, but even those which robs your happiness
is disease.  Our anger, hate, pain, anxiety, disappointment are all
diseases.  These diseases can be cured by the medicines like,
patience against anger, love against hate, perseverancce against
pain, courage against anxiety and being without any expectations
against disappointment.  These are again possible only with doing
our duties and surrendering to the Guru.  Or by 'vichara' or enquiry,
asking within us:  To whom are these anger, hate etc.,  It is for me.
Who am I?  I am not the mind which creates all these.

Arunachala Siva.   

Dear Sankar,  Surrender or 'Saranagati' is the key to realization.
But surrender is not an easy thing.  It is quite difficult, as difficult
as Enquiry or 'Vichara' as is evident from the story of the King and
Ashtavakra.  The Ramayana speaks only about 'saranagati' or
surrender.  Poet Muruganar has written about saranagati or surrender,
in many verses in his Ramana Anabhuti or Ramana Experience.

Arunachala Siva.

Translations and Commentaries by Forum Members / Speaking of Siva (6)
« on: July 26, 2008, 01:42:28 PM »
Allamma Prabhu, (who has been mentioned by Bhagavan Ramana
Maharshi in His Talks as also in Day by Day) is more of wisdom,
than devotion, in his verses:

"If mountains shiver in the cold, with what they will wrap them?
If space goes naked, with what will they clothe it?
If the lord's men become worldlings, where will I find the metaphor?
O Lord of the Caves!"

" With a whole temple in this body,
Where is the need for another?
No one asked for two. O Lord of the Caves,
if you are stone, what am I?"

"I heard the dead rooster crow that the cat devoured,
I saw the black koil come and eat up the sun,
The casket burned and left only the sacred thread.
The Linga of Breath breaks all rules and grows unorthodox.
No one may trace the footstep on the water, the sound of the word,
Guhesvara* is neither here nor there!"

* Guhesvara - Guha + Easvara, Lord of the Caves.

"For a wedding of the dwarfs, rascals beat the drum,
And whores carry on their heads, holy pitchers;
With hey-ho's and lound hurrahs
They crowd the wedding party and quarrel over flowers and betelnuts,
All three worlds are at the party;
What a rumpus this is, without our Lord of Caves!"

Arunachala Siva.

Translations and Commentaries by Forum Members / Speaking of Siva (5)
« on: July 26, 2008, 01:15:46 PM »
Desi Ramaiah or Devara Dasimayya's poems focus on the same
point; but it is a different tea in a different kettle.

"Did the breath of the mistress have breasts and long hairs?
Or did the master's breath wear sacred thread?
Did the outcaste, last in line, hold with his outgoing breath,
 the stick of his tribe?
What do the fools of the world know of the snares you set,
O Ramanatha!"

" If they see breasts and long hair coming, they call it woman,
If beard and whiskers, they call it man,
But, look, the Self that hovers in between, is neither man nor woman,
O Ramanatha!"

"Can assemblies in session, give charities to men?
Everyone who goes to war goes only to die,
Only one in a hundred, may be one in a thousand,
Gets to spear the enemy.  O Ramanatha !
How can every tarmarind flower become fruit?"

"For your devotees, I shall be bullock;
For your devotees I shall be menial, slave and watchdog at the door;
Maker of all things, for men who raise their hands in your worship;
I shall be the fence of thorns on the back-yard, O Ramanatha!"

Arunachala Siva.   

Translations and Commentaries by Forum Members / Speaking of Siva (4)
« on: July 26, 2008, 12:54:54 PM »
Basavanna is the first of the four saints.  He is imagery is different
but equally striking.

"When a whore with a child, takes on a customer for money,
Neither child nor the lecher will get enough of her.
She will go pat the child once, then go lie with the man once,
Neither here nor there, love of money is relentless,
Love of the world and love for god is relentless,
O Lord of the Meeting Rivers!"

"Siva, you have no mercy, Siva you have no heart,
Why, why did you bring me to birth?
Wretch in this world, exile from the other,
Tell me lord don't you have one more little plant or tree
Made just of me, O Lord of the Meeting Rivers!"

"Cripple me father, that I may not go here and there,
Blind me father, that I may not look at this and that,
Deafen me father, that  I may not hear anything else,
Keep me at your men's feet, looking for nothing else,
O Lord of the Meeting Rivers!"

"The crookedness of the serpent is straight enough for the snake-hole,
The crookedness of the river is straight enough for the sea,
And the crookedness of our Lord's men is straight enough for the Lord,
O Lord of the Meeting Rivers!"

Arunachala Siva.   

Translations and Commentaries by Forum Members / Speaking of Siva (3)
« on: July 26, 2008, 12:26:04 PM »
I thought I could give a few more poems of Mahadevi Akka (also called
Akka Mahadevi).

" Not one not  two, not three or four,
but through eighyfour hundred thousand vaginas*
have I come, I have come through unlikely worlds,
guzzled on pleasure and on pain.
Whatever be all previous lives, how me mercy this one day!
O Lord white as jasmine flowers. "

* This is the Hindu theory that one has to go through
84 million births, before salvation.

"Locks of shining red hair, a crown of diamonds,
Small beautiful teeth and glowing eyes in a laughing face,
That light up fourteen worlds, I saw His glory and seeing,
I quell today the famine in my eyes.
I saw the haughty Master, for whom
Men all men, are but women, wives.*

I saw the Great One, who play at love with Sakti,
original to the world.
I saw His stance and began to live,
O Lord of the jasmine flowers!"

* According to Hindu theology, all jivas (men and women and
even non-human beings) are women, the female principle and
Siva is the only Purusha, the male principle. 

In Bhagavan Ramana Mahrshi's 108 holy names, there is a name
called Om Purushottamaya Namah:- Obeisance to the Great Male

Arunachala Siva.

Translations and Commentaries by Forum Members / Speaking of Siva (2)
« on: July 26, 2008, 12:12:51 PM »
Before proceeding further on Speaking of Siva, I shall clarify one or
two matters.  The select 'vachanas' of the four saints have been
translated by A.K. Ramanujan, who was professor of comparative
philosophy and religiion in University of Chicago, in his book Speaking
of Siva.  AKR was a bilingual knowing both Tamil and Kannada, and he
has written a few books on Alwars (Tamil Vaishnava saints) and on
Tamil classics like Kurunthokai.  Second, the four saints mentioned Siva
of four different centres, Basavanna- Kudala Sanagama Deva, the lord
of the meeting rivers, in Kudligi, Karnataka; Akka Mahadevi - Siva of
Sri Sailam, now in Andhra Pradesh.  This Siva is under a jasmine creeper,
and he is called lord of the jasmine flowers - Mallikarjuna Swami;
Allamma Prabhu merely called him as Lord of the Caves, it may mean
any Siva in the cave, and Desi Ramaiah or Devara Dasimayya, the fourth
addressed Ramanatha, Lord of Rama, Siva in Ramanathapuram in
Southern tip of Tamil Nadu, where Rama is said to have prayed to Siva,
to complete the task of making a bridge and crossing over to Sri Lanka,
to vanquish Ravana and bring back Sita.  This is the famous bridge, about
which there is a raging controversy in India, whether the bridge is a
natural formation or was it built by Rama?  India wants to construct a
bridge on the straits to northern trip of Sri Lanka, for effecting sea-trade, by disturbing the existing remains of Rama's bridge.

Arunachala Sova       

Translations and Commentaries by Forum Members / Speaking of Siva
« on: July 25, 2008, 04:30:34 PM »
In Karnatka, in South India, during 10th and 12th century AD,
a movement called Veera Saiva Movement (Veera Saiva means
militant Saivism), took birth, as a rebellion against orthodox
Brahminism.  Its founder Basavanna, was himself a Brahmin
and was working as a treasurer for Mysore King.  He started
the movement and had a community centrel, in a place called
Kudligi, where there is a famous Siva temple.  This Siva is called
Kudala Sangama Deva, meaning that he is the Lord of the meeting
rivers, since at that place two rivers, Kaveri and Tungabhadra have
a confluence.  There are 4 famous saints of Veera Saiva movement,
viz., Basavanna, Mahadevi Akka, Desi Ramaiah and Allamma Prabhu.
(Allamma Prabhu has been mentioned by Bhagavan Ramana Maharshi,
and he is the author of Prabhu Linga Leela, a separate book, vide
Talks and Day By Day).  These four saints sang 'vachanas' (free verses)
in praise of Siva. Basavanna's revolt gave rise to a sect called
Lingayats (meaning those who wear Siva, these people wear a linga
on their bodies with a thread as Brahmins wear the sacred thread and
do puja to that Siva linga.  Both men and women adorn themselves with
vibhuti, the sacred ash on their foreheads).

Mahadevi Akka's verses are simply shockingly brilliant. She says:

I have Maya for mother-in-law
The world for father-in-law
Three brothers-in-law tigers
and the husband's thoughts
are full of the laughing women
no god this man!
And I cannot cross the sister-in-law
But I will give this wench a slip
and go cucklod my husband with Siva, my lord,
My mind is my maid,
by her kindlness I join my lord,
my utterly beautiful lord,
from the mountain peaks
my lord white as jasmine
and I will make him my good husband.

I shall write a few more posts on these poems.

Arunachala Siva.


Gaudapada Karika's fourth chapter is called Aalata Shanti.  This
means quenching of the firebrand.  In the last post I briefly expalined
in connection with Ulladu Narpadu.

I intend to give the actual verses in this connection.

Verse47:- "As a firebrand when set in motion, appears as straight,
crooked etc., So also Consciousness, when set in motion, appears
as the perceiver, the perceived and the like."

Verse 48:- "As the firebrand, when not in motion, is free from all
the appearances and remains changeless, similarly, Consciousness,
when not in motion (imaginary action), is free from all appearances
and remains changeless."

Verse 49:- "When the firebrand is in motion, the appearances that
are seen in it) do not come from elsewhere.  When the firebrand is
not moved,  the appearances do not go elsewhere from the motion-
less firebrand.  Further, the appearnces, when the firebrand is not
moved, do not enter into the firebrand itself."

Verse  50 :- "The appearances do not emerge from the fire-brand
because they are not of the nature of a substance.  This also
applies to Consciousness on account of the similarity of appearances
in both cases."

Verses 51-52:- When Consciousness is associated with the idea of
activity (as in the dream and waking states), the appearances that
are seen in it, do not come from elsewhere.  When Consciousness
is inactive, (as in deep sleep) appearances do not go elsewhere
from the inactive Consciousness.  Further, appearances do not
enter into it.  The appearances do not emerge from the Consciousness,
because, they are not of the nature of a substance.   These are always
beyond our comprehension on account of their not being subject to
the relation of the cause and the effect."

Arunachala Siva.