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Messages - Subramanian.R

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.

Gaudapada in his Karika on Maandukua Upanishad, in Chapter IV,
Aalati Shanti, verse 2 speaks about Asparasa Yoga.  This AsparsaYoga
is a word which is not used anybody before Gaudapada.  By Asparsa,
it is a-sparsa, that is without touch.  'Sparsa' means touch, 'a' is
used to denote opposite, as in English, dis- and un-.  Sparsa means
touch.  Gaudapada says that Brahma-jnani, the one who abides in
the Self, is all-pervasive and there is nobody else other than him,
to 'touch' or 'contact'.  Bhagavan Ramana Maharshi also has mentioned that for a Jnani, there is no one else, since for a Jnani is One without Second, and is hence all-pervasive.

The verse reads:-  "I salute this Yoga, known as Asparsa Yoga, that is
free from all touch, which implies duality), taught through scripture,
the Yoga which promotes the happiness of all beings and conduces to
the well-being of all, which is free from strife and contradictions."

Verse 4 states:-   " The existent cannot (again) pass into existence (birth).  Nor can the non-existent to be born or come into being as existent.  Thus
disputing among themselves, they (others), as a matter of fact, tend
to establish the Advaita view and support the Ajati or the Absolute
non evoluttion of (what always exists).

Arunachala Siva.

In West, they speak of "grade inflation".  Many many more students
are getting excellent grades in their exams, than the past.  Is it
because, many many more have become more studious and intelligent?
The research shows that it is due the examinations becoming more and
more easy.  When Bhagavan came to Arunachala, He had not read any
books other than Periyapuranam and a few songs of Tayumanavar. It
so happened that Palaniswami brought some books like Kaivalayam
from the town and he was reading them.  Being a Malayalee, he found
it difficult to read Tamil, hence Bhagavan read them for him and in the
process understood that what vedanta describes as self-realization,
He has already had.  Later books were written by Him and on Him and
many books came to His book-shelf. 

But today, seekers have got many many books on Upanishads, Sankara,
other teachers and Bhagavan.  Further, there are e-books, e-forums
e-posts etc., etc., Audio and CDs are aplenty in regard to vedanta. 
Bhakti songs are legion in number, by way of books and music.  Only
no guru has so far taught about  e-Self!

But does it mean there are more realized people today?  It is like
'grade inflation', only the books teaching the 'way have become
more and easier.  The Self-realized persons are hard to see!

Arunachala Siva.

General topics / Re: Tamil
« on: July 25, 2008, 12:37:56 PM »
My dear non duel,  Your request for clarification of certain
Tamil words.

Sri is literally one full of riches and virtues.  It is used as a
word of respect to each other, but is more meaningful than
Mister.  It also means 'Honourable'.

Pranams or Namaskarams mean literally obeisances.  This
is used again towards elders and gurus.  The elders and
gurus use the word Aasirvadham which means best wishes
and blessings. 

Namaste is the word like Greetings.  It also means namaskrams
or pranams.  But this is used when one sees another person.

Ji is a appendix after the personal noun or name to indicate
respect.  It is like saying:  Non duel, sir !

All these words are either Sanskrit or Hindi words which are
freely used in Tamil and other Indian languages also.  If you want
classic Tamil words, which are not invariably used are:

Pranams /  Namaste -  Vanakkam
Ji - 'avargal'
Sri - 'Thiru' '

We can use to address Bhagavan as:

Bhagavan Ramana, Vanakkam
Bhagavan Ramana avargal
Thiru Bhagavan Ramana Maharshi.

Infact, the Tamil word Tiruvannamalai means Thiru-Annamalai.

Arunachala Siva.

Maandukya Upanishad, Gaudapada and Ulladu Narpadu are not
leaving me!

1.  Maandukya Upanishad is not the shortest Upanishad. It is one
of the shortest Upanishads.  Isavaasya Upanishad is also having
12 verses.

2.  Gaudpada calls his fourth chapter of the Karika, as Aalaata Shanti.
It means quenching of the firebrand.  The firebrand, when circled by
your hand, makes a circular beam of sparks.  Once you quench the
firebrand, both firebrand and the circular beam of sparks disappear.
The firebrand is the mind.  The circular beam is the world, jiva and
and the personal god.  Once you annihilate the mind, the other three
vanish.  What an imagery!  The what remains?  Only you.

3.  Ulladu Narpadu was explained to Lakshman Sarma, personally word
by word by Bhagavan Himself.  He first took copious notes in Tamil,
which was serialized in a Tamil weekly magazine called Jnana Mitran.
Then he attemped the Sanskrit verse translation, after several drafts
got the final approval from Bhagavan.  This is called Sri Ramana Hridayam or Sat-Vidya.  The English version later made is called Revelation or
Truth Revealed.  The Tamil version is now available in Sri Ramanasramam.

4. Lakshman Sarma also wrote a treatise called Ramana Para Vidya
Upanishad, about which I have written already.  This is of 701 verses.

5. Lakshman Sarma also wrote Guru Ramana Vachana Mala, a book of
350 verses, of which 300 were taken from Guru Vachaka Kovai and he
added another 50 verses which are also Bhagavan's words. This book
is called Paramartha Deepa.

6.  Lakshman Sarma also wrote a treatise called MAHA YOGA.  What is
Maha Yoga?  This is beyond the three known yogas, called the Path
of action, Path of devotion, Path of breath control and Path of wisdom.  Maha Yoga is not the way of 'finding' self-awareness, or wisdom.  He called it the way of the Being.
Arunachala Siva.         

Gaudapada Karika(*) of Maandukya Upanishad (**)  is an
excellent 200-verse commentary of Gaudapada, who is Sanakara's
Guru's Guru.  Maandukya Upanishad is a 12-verse Upanishad,
the smallest one appearing in Atharva Veda.  It is the most beautiful Upanishad, for the Truth of which Bhagavan Ramana Maharshi
represents. Verse 32 of Vaitatya Prakarana states:-

Na nirodho, na chotpattir,
Nabaddho na cha sadhakha,
Na mumukshur na vai mukta
Ityesha paramarthata

" There is no dissolution, no birth, none in bondage, none aspiring
for wisdom, no seeker of liberation and none liberated.  This is
the absolute truth."

Lakshman Sarma ("Who") who spent a number of years with
Bhagavan, has said that Bhagavan is the epitome of this verse
of Gaudapada.  "Who" has made a verse translation of "Ulladu
Narpadu", Existence in 40 verses, in Sanskrit.  This is apart from
Kavyakanta Ganapati Muni's verse-translation.  Both are titled
Sad-darshanam in Sanskrit.  While Kapali Sastri has written a
commentary for Kavyakanta's work, "Who" himself has written
a commentary for his work.

There is a backdrop story about Lakshman Sarma's versification.
He showed every verse to Bhagavan for approval and corrected
each verse several times before final draft.  His verse translation
is a direct exposition of Ajatavada doctrine of Advaita, while
Kavyakanta Ganapathi Muni's translation is supposed to include
the Sakta tantra, since Muni as a Sakta.  His versification permits
the reality of the world, the jiva and Godhead, as the power of
Sakti, the concorporate of Siva.  Kapali Sastri's commentary is
also based on Sakta tantra.  Chinnaswami, Bhagavan's brother
was not very eager to print and publish Who's versification and
commentary.  But Bhagavan went personally to the room of
Chinnaswami and told him to print and publish it!  Before that could
be done, Who got it published, and Chinnaswami hurriedly went
and procured the unsold copies and sold it in the name of Sri

Bhagavan Ramana Himself, has explained this verse to Madhava
Tirtha, when the latter met Him.

"Who" has also included as verse 449, this thought:
in his Ramana Para Vidya Upanisad, his another great work.

"The world did not come into being, nor is it going to be destroyed.
No one called 'the individual self' really was born.  There is no one
in bondage, no one who has become free, nor is there any spiritual
seeker.  This is the most excellent truth that has been clarified." 
Muruganar has included this as verse 100 in his  Guruvachaka
Kovai. He has said, "This particular standpoint is known as Ajatavada or the
way of non-becoming and this is the only teaching of Bhagavan
that was from His own experience.

GVK 100 reads:  "To meet the needs of various seekers Master
Ramana did expound various doctrines, but we have heard Him
say that His true teaching, firmly based on His experience is Ajata."

Arunachala Siva.     

General topics / Rama Gita
« on: July 24, 2008, 12:01:31 PM »
Rama Gita is a chapter in Adhyatma Ramayana, which embodies
advaita principles, as a dilalogue between Rama and Lakshmana.
While Jnana Vashishta is a dialogue between Sage Vasishta and
Rama, this one is what Rama preached to Lakshmana.  This is of
62 verses and this has been translated by a monk of Ramakrishna
Order, in 1908.  A sample,

Verse 16:- "Knowledge and action being very contrary in result,
cannot be together; the wise should therefore entirely renounce
action and always keeping aloof from the objects of senses, should
contemplate on the Self."

Verse 20:- Avidya once annhilated by secondless and pure theology,
will not be born again.  If Aviday will not appear again, how can the
understanding 'I do this' appear?  The independent knowledge
therefore does not want any help, and is singly adopted to procure

Verse 32:- " The three fold state of the intellect of three qualities,
caused by dream etc., also seem to be in the Self.  But as they ae
opposed to one another, consequently they are simply false
representation in the Supreme, which is Absolute-Knowledge-Bliss,
and All Pervading."

Arunachala Siva. 

General topics / Aids to self-realization and Who am I?
« on: July 24, 2008, 11:51:36 AM »
Bhagavan prescribes many aids to self-realization in Who am I?
He says that since all books say only control of mind as a final truth,
there is no use in reading books endlessly.  Since the Self is within
five sheaths, it is futile to search it in books.  But in our lives, we
are quite different.   From the younger days, we start with romantic,
crime and science fiction.  Then we read stuff like Camus, Kafka and
Sartre.  The we move to Western philosphy and try to understand
Kant, Spinoza, Hegel and Nietzsche.  At that stage we come to Indian
philosophy and read J Krishnamurthi, Osho, Zen teachers like
Watts, Humphreys and Dr. Suzuki.  Finally we arrive at Sankara and
Bhagavan.  Even here we go on reading many many books by Sankara and on Bhagavan.  Perhaps with Guru's grace, we shall end all these and
sit in Silence, when even books of Ramana may not interest us.

Arunachala Siva.

Dear srkudai, It is a long time, since your post appeared.  Please
cover all the 17 verses of Bhaja Govindam, in a few continuous
posts.  It will be a pleasure to read.  Many say that Sankara's advaita
works and Bhagavan's Ramana's works are dry.  It is a wrong notion.
Which can be more wet than the ocean of bliss?

Arunachala Siva. 

Bhaja Govindam is a 17-verse composition of Sankara, in which
he prays to Govinda, (Vishnu) to give divine grace to overcome
'samsara', for which no other thing like scholarship, wealth etc.,
will be of any avail.  A sample,

Verse 12:-  "Who am I?  And who are you?
What is the place from which I come?
Who is my mother?  Who my sire?
Pondering thus, perceive them all
As fancies only, without substance;
give up with world as an idle dream;
Worship Govinda, Worship Govinda,
Worship Govinda,  foolish one!
Rules of grammar profit nothing,
Once the hour of death draws nigh."

Arunachala Siva.   

General topics / Who am I? as aid to self-realization
« on: July 23, 2008, 10:55:11 AM »
Dear friends, yesterday I wrote about, how difficult it is to
eschew both dislikes and likes.  Bhagavan has also said in
the Who am I? " Since all actions are done by one Parameshwara
Sakti, who not we abide by it, and instsead always think, that,
I will do this and I will do that."  For a first reading, it may look
simple.  But it is difficult to practise.  We are always planning in
life.  We plan for getting married, raising children, buying a
cottage, planning in January itself as to how to celebrate
Christmas etc., etc.,  Bhagavan says:  Do not constantly think
and plan."  I tried to follow it by saying that I shall not plan for more
than one hour job.  In the morning after coffee, I think that I will
do pre-bath prayers.  During bath, I think only about next one hour,
say, post-bath prayers like chanting Gayatri, Namasivaya mantra etc.
During food time, I think, I shall for the next one hour read only
the news papers and Who am I?   I do not think about going to ATM
and going to marketplace etc., which are scheduled for the next day.
But, friends, it is very very difficult to keep it up.  Please try. 

Arunachala Siva.

As the name implies, Siva-Nama-valyashtakam is an 8-verse
composition of Sankara.  A sample,

Verse 7:- O Thou who dwellest in Mount Kailas!  Thou whose
carrier is the bull,
O Conqueror of death!  O Three-eyed One! Lord of the
three worlds!
Beloved of Narayana!  Slayer of lust!  Thou Sakti's Lord!
Rescue me, helpless as I am, from the trackless forest of
the miserable world."

Verse 8:- "Lord of the universe! Refuge of the whole world!
O Thou of infinite forms!
Soul of the Universe! O Thou in whom repose the infinite
virtues of the world!
O Thou adored by all!  Compassionate One! O Friend of the poor!
Resue me, helpless as I am, from the trackless forest of
the miserable world."

Arunachala Siva.     

General Discussion / Re: WHOIS SATGURU?
« on: July 23, 2008, 10:35:41 AM »
Dear non duel,  I agree with you.  You can also ready
Ramana Paravidya Upanishad of Lakshman Sarma (WHO),
an extract of which has been given by David Godman, in his
The Power of the Presence.

Arunachala Siva.

« on: July 23, 2008, 10:30:50 AM »
Dear Sankar, you are correct.  Keep the checklist and try how
many one can practise.

Arunachala Siva.