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General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: March 24, 2017, 06:51:01 AM »
Verse  10:

புத்தர்தேரர் பொறியில் சமணர்களும் வீறிலாப்
பித்தர்சொன்னம் மொழிகேட்கி லாத பெருமானிடம்
பத்தர்சித்தர் பணிவுற் றிறைஞ்சுந் திலதைப்பதி
மத்தயானை வழிபாடு செய்யும் மதிமுத்தமே.

The place of the god who does not come to hear the words of the mad people who have no great qualities, such as Jains who do not have the good fortune, Buddhists and Tēravatis, is Mathi Mutham, where the rutting elephant worshipped in Thilathaip Path,i where pious devotees and people of mystic powers worship Siva with humility.

Arunachala Siva.

General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: March 24, 2017, 06:46:40 AM »
Verse  9:

படங்கொணாகத் தணையானும் பைந்தா மரையின்மிசை
இடங்கொணால்வே தனுமேத்த நின்ற இறைவன்னிடம்
திடங்கொள்நாவின் இசைதொண்டர் பாடுந் திலதைப்பதி
மடங்கல்வந்து வழிபாடு செய்யும் மதிமுத்தமே.

The place of the master who is praised by Vishnu who is sleeping on the serpent-bed which has hoods, and Brahma, who is well-versed in the four Vedas, and seated in the fertile lotus, is the temple, Mathi Mutham, where the god of death comes to this world and worships Siva in Thilaitaip Pathi where the devotees sing music with their firm tongues (their tongues do not praise any other god).

Arunachala Siva.

General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: March 24, 2017, 06:43:16 AM »
Verse  8:

கடுத்துவந்த கனன்மேனி யினான்கரு வரைதனை
எடுத்தவன்றன் முடிதோள் அடர்த்தார்க் கிடமாவது
புடைக்கொள்பூகத் திளம்பாளை புல்கும் மதுப்பாயவாய்
மடுத்துமந்தி யுகளுந் திலதைம் மதிமுத்தமே.

The place of Siva, who crushed the heads and shoulders of the demon, who had a body like fire and who came angrily and uprooted the great mountain, Kailash, is the temple in Thilathai, where the female monkey leaps having drunk the honey that flows from the tender spathe of the Areca-Palm which is big in size.

Arunachala Siva.

General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: March 24, 2017, 06:38:59 AM »
Verse 7:

ஆறுசூடி யடையார்புரஞ் செற்றவர் பொற்றொடி
கூறுசேரும் முருவர்க் கிடமாவது கூறுங்கால்
தேறலாரும் பொழில் சூழ்ந்தழகார் திலதைப்பதி
மாறிலாவண் புனலரிசில் சூழ்ந்தம் மதிமுத்தமே.

Siva who bears the river Ganga on his head, destroyed the cities of the enemies.
If we mention the place of the god who has a body one half of which is a lady in Thilaip Pathi,  of excessive beauty surrounded by gardens having abundant honey.
is the temple of Mathi Mutham surrounded by the river, Arisil which has never-failing fertile water.

Arunachala Siva.

General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: March 24, 2017, 06:35:05 AM »
Verse  6:

விண்ணர்வேதம் விரித்தோத வல்லார் ஒருபாகமும்
பெண்ணர்எண்ணார் எயில் செற்றுகந்த பெருமானிடம்
தெண்ணிலாவின் ஒளிதீண்டு சோலைத் திலதைப்பதி
மண்ணுளார்வந் தருள்பேண நின்றம் மதிமுத்தமே.

Siva who is in heaven who is capable of expounding the meaning of the Vēdas and chanting them, has on one half a lady. The place of the master who became eminent by destroying the forts of the enemies is Mathi Mutham, is the temple where the people of this world come and eagerly wish for the grace of Siva, in Thilataip Pathi where the light of the clear moon seems to touch the gardens.

Arunachala Siva.

General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: March 24, 2017, 06:30:33 AM »
Verse  5:

புரவியேழும் மணிபூண் டியங்குங்கொடித் தேரினான்
பரவிநின்று வழிபாடு செய்யும்பர மேட்டியூர்
விரவிஞாழல் விரிகோங்கு வேங்கைசுர புன்னைகள்
மரவமவ்வல் மலருந் திலதைம் மதிமுத்தமே.

The place of the god in the most exalted place who is worshipped and praised by the sun, who comes in a chariot adorned with flags and drawn by seven horses and which wears a garland of bells, is Mathi Mutham in Thilathai, where fetid Cassia, blossomed common Caung, East Indian Kino trees, long-leaved two-sepalled gamboge (Nākalinkam), common Kaṭampā tree, Arabian Jasmine combine together and blossom.

Arunachala Siva.

General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: March 24, 2017, 06:25:46 AM »
Verse  4:

கங்கைதிங்கள் வன்னிதுன் எருக்கின்னொடு கூவிளம்
வெங்கண்நாகம் விரிசடையில் வைத்த விகிர்தன்னிடம்
செங்கயல்பாய் புனலரிசில் சூழ்ந்த திலதைப்பதி
மங்குல்தோயும் பொழில்சூழ்ந் தழகார் மதிமுத்தமே.

The place of the god who is different from the world, who placed on his loosened matted locks, Gaṅga, a crescent, leaves of Indian Mesquit, dense Yarcum flowers, Bael and a cruel cobra, is the temple of Mathi Mutham of rich beauty surrounded by gardens on which clouds settle in Thilaṭaip Pati girt by the Arisil river in whose water the red Karnatic carp leaps.

Arunachala Siva.

General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: March 24, 2017, 06:22:10 AM »
Verse  3:

அடலுளேறுய்த் துகந்தான் அடியார் அமரர்தொழக்
கடலுள்நஞ்ச அமுதாக வுண்ட கடவுள்ளிடம்
திடலடங்கச் செழுங்கழனி சூழ்ந்த திலதைப்பதி
மடலுள்வாழைக் கனிதேன் பிலிற்றும் மதிமுத்தமே.

Siva rejoiced in riding on a bull which always thinks of victory.  The place of the god who consumed the poison that rose in the ocean as if he drank the nectar, to be worshipped by his devotees and the immortals the temple of Mathi Mutham where the plantain fruits are dripping honey into the flat leaf in Thilataip Pathi surrounded by fertile fields including open high level placed. 

Arunachala Siva.

General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: March 24, 2017, 06:18:00 AM »
Verse  2:

தொண்டர்மிண்டிப் புகைவிம்மு சாந்துங்கமழ் துணையலும்
கொண்டுகண்டார் குறிப்புணர நின்ற குழகன்னிடம்
தெண்டிரைப்பூம் புனலரிசில் சூழ்ந்த திலதைப்பதி
வண்டுகெண்டுற் றிசைபயிலுஞ் சோலைம் மதிமுத்தமே.

Devotees throng the place of the youth, who understood the innermost thoughts of the devotees who had a view of him, worshipping with fragrant garlands, sandal paste of increasing fragrance, and incense to be burnt, is Mathi Muttam which has gardens in which bees, having worked in the flowers for honey, hum always in Thilataip Pathi surrounded by the river Arisil, of water having clear-waves.

Arunachala Siva.

General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: March 24, 2017, 06:12:38 AM »
Tiruth Thithalaip Pathi:

Verse 1:

பொடிகள்பூசிப் பலதொண்டர் கூடிப் புலர்காலையே
அடிகளாரத் தொழுதேத்த நின்ற அழகன்னிடம்
கொடிகளோங்கிக் குலவும் விழவார் திலதைப்பதி
வடிகொள்சோலைம் மலர் மணங்கமழும் மதிமுத்தமே.

At day-break itself, many devotees, slaves of god, join together and smear their bodies with holy ashes different kinds [Holy ash is of three kinds namely Kaṟpan, Anukaṟpam, Upakaṟpam; (Periya Purāṇam, 63-1).].  The place of the beautiful god who dwelt permanently to be praised and worshipped with joined hands his feet, to the complete satisfaction of the mind, is the temple Mati Mutham, where with tender mangoes the fragrance of the flowers spread in Thilataip Pathi where festivals are celebrated with great enthusiasm when flags are hoisted high.

Arunachala Siva.

(*of Davanagere - in Karnataka):

(Mountain Path, Jan March 2016)


It is now way back - twenty five years ago -- that an intimate spiritual bond got established between us and Bhagavan Sri Ramana Maharshi.  We first visited Sri
Ramanasramam in the year 1990. Fifteen of us reached Tiruvannamalai from Davangere, Karnataka, by bus to have Bhagavan's darshan.  It was as if Bhagavan Himself had invited us to His abode.

I had had many divine experiences by then, and at the time my mind was always in an ethereal state.  These cosmic experiences were so new and strange that I felt like exclaiming 'What, what is it..?', just as Sri Ramakrishna Paramahamsa did when he first had divine experiences.  The differentiation between the real and the unreal (Isvara and Nashwara) was vivid in my being.  The quintessence of Sri Ramana Maharshi's sayings - the 'I' manifested everywhere;  and there nothing existing other than the divine 'I' - became part of my consciousness, leaving me in a permanent state of joyousness (ananda).

My Sadguru, Sri Sishunaala Sherief, was a mystic and divine master from a small village in Haveri district.  Through his spiritual songs and divinity, he made it a well known place in India.  His songs are always very dear to me and ever hover on my
tongue. Sri Shishunaala Sherief says, 'Know yourself' (Ninda nee thilako). Guru Ramana's philosphy begins with the same thought - 'Who am I?''

As I crossed the arch of Sri Ramanasramam, a deep silence enveloped me, in which I felt I ever abided, having been there many, many ages and that I would be there for ever.  I felt that the Asramam could give the true seeker the experience of being in Mount Kailash, the abode of Lord Siva, and perhaps an even better one.  A seeker like myself, who is still in the bondage of the physical body, would find it difficult to control mind and body in a challenging place such as Himalayas.  The cold and scarcity of food and water would distract me.                             


Arunachala Siva,

General Discussion / Re: Two Lovers, One Beloved - Margaret Laulor:
« on: March 23, 2017, 09:50:44 AM »
Unfortunately we do not have a biography of Rabi'a written from a writer close to her time. The details of her early life which were recorded more than four hundred years later, taken from sources such as chronicles of an earlier period and treatises on Sufism, may be seen more as legend than pure history.  Nevertheless, they give us an inkling of her personality and an estimation of the regard in which later generations held her.
(Smith, Margaret, Rabi'a, the Mystic and Her Fellow Saints.  Amsterdam, Philo Press, 1974.  This study first published in 1928, is a composite of many accounts Rabi'a not written in English.  It has become the source book for most writers in English who allude to Rabi'a, and so it is in this study.

Rabi'a's dates are given as circa 99/717 to 185/801.  Her birth into a poor but noble family of Basra was said to have been marked by certain miraculous events.  On the night she was born there was neither lamp nor swaddling clothes available. Her father was not at liberty to borrow from the neighbors because as a Sufi, he could not violate his vow of depending solely on God to provide his needs.  It is said that the Prophet Muhammad appeared to him in a dream that night and spoke these words:  'Do not be sorrowful, for this daughter who is born is a great saint, whose intercession will be desired by several thousand of my community.  (ibid.  Page 5-6).


Arunachala Siva.                 

For the Juki, then, revelation is a two fold phenomenon, manifested in the Sacred Texts of great religions and the commentaries they inspire, but also in ancient tribal lore and
in an ardent love of life and virgin nature. For nature, herself, is an endless, ever varying theophany sent to man to guide him. Many views of such things are possible, however, Aunt Rihani offered us her own assessment when she said that 'our customs and ways connect us to the ever flowering, endless reality of life and how we are able to experience it anew, generation to generation.'  And she used the example of a Juki marriage, when the bride and groom face one another on bended knee.  A thin, crepe like bread, coated in honey and sprinkled with almonds, is placed on the right knee of the groom and the left knee of the bride.  Each one eats the bread of the other, indicating that their two lives are now more deeply intertwined, immersed in a greater totality that encompasses them both.  This part of the wedding must be observed in all times and places, or else it will be seen as an invalid and tainted union.

But it is not part of the intimate, unique process of spiritual discovery that is given to each soul in its turn, in the course of living an unrepeatable and therefore precious existence.  Man has learnt the latent capacity for inner renewal and discovery, for a 'knowledge'  which is itself an illumination of life, carrying the adept from one level of awareness to another, as he 'travels' on the spiritual path, learns that all creation is a kind of sacred lore, a mystical repast that honors life, sanctifies tradition, and in certain cases compromises a rapturous communion between God, man, and the cosmic tapestry spread out before us yesterday, today and always.


Arunachala Siva.   

Chapter 36:

1. Ribhu: Listen, O chief of Brahmins, to the affirmation 'All is Brahman', by hearing which you shall at once attain liberation.

2.  'This', indeed, never is.  I am, indeed, alone.  The self is, indeed, ever non existent. The Self is indeed, the symbol of joy.

3.  The Self is, indeed, the supreme Reality.  The Self is, indeed, the cluster of worlds.
The Self is, indeed, of the form of space and the Self is, indeed, of the form of space and the Self is, indeed, constant.             

4.  The Self is, indeed, the truth, verily Brahman.  The Self is, indeed the sign of the Guru.  The Self is, indeed, pervaded by consciousness, ever.  The Self is, indeed the
non decaying and non diminishing.

5.  The Self is, indeed, of the form of the accomplished.  The Self is verily the Self.  There is no doubt of this.  The Self is, indeed, of the form of the universe.  The Self is verily the Self, itself by itself.

6.  The Self is, indeed, the measure of peace.  The Self is, indeed, the mind and space. The Self is, indeed, the all, whatever there is in the least.  The Self is, indeed, the highest state.

7.  The Self is, indeed, of the form of the universe.  The Self is, indeed, the immutable love.  Other than the Self there is nothing anywhere; neither anything which consists of mind outside the Self.

8.  The Self is, indeed, the whole of knowledge.  The Self is indeed, the prime treasure.  The Self is, indeed, of the form of the beings.  The Self is, indeed, the great cycle of birth and death.

9.  The Self is, indeed, the eternally pure.  The Self is, indeed, its own Guru.  The Self is, indeed, the disciple of itself.  The Self dissolves in itself.

10. The Self is, indeed, the target of meditation for itself.  The Self is, indeed, its own goal.  The Self is, indeed, the oblation to itself.  The Self is, indeed, the Japa of itself.


Arunachala Siva.               


A Quick Recap of Part One:

We saw in the last issue that Bhagavan constantly reiterated two principal insights:
Firstly, understand the nature of Realization to be the Essence of one's own Reality and secondly, devote yourself to the unremitting practice of Self Abidance as the very means to recognize that Reality as the Self.  These two strains of Bhagavan's teachings were then elucidated as the 'know why' and 'know how' stages in the practice of Self inquiry. The first strain of Bhagavan's teaching pertains to clarity in the understanding of Vichara Marga in its subtler aspects and therefore this would correspond to Paroksha Jnanam (as it is derived from a thorough analysis of the 'know why' stage.)

After successfully assimilating this, a Mumukshu is expected not to rest on mere comprehension of the path (and indulging in preaching to others) but is advised by Bhagavan to plunge sincerely into the second stage of actual practice of Atma Nishtaa (Self abidance), which is called Jagrat-Sushupti during the period of Abhyasa (which corresponds to the 'know how stage). (Talks 227). Bhagavan states that this alone can eventually bestow Aparoksha Jnanam (direct knowledge) that releases the seeker from the travails of Samsara. (Ulladu Narpadu, Verse 22 and Verse 27.).

Traditionally indirect mediated knowledge (Paroksha Jnanam) of the Self is derived from a study of Prasthana Trayam (the triple Vedantic scriptural canons viz., Upanishads, Bhagavad Gita and Brahma Sutras) and allied Prakarana Granthas written by later day Acharyas like Adi Sankara. This does not mean that everyone must necessarily plod through all these and master them before commencing the practice of Self abidance.  If you understand Bhagavan's teachings clearly (in line with scriptural reasoning) with full faith in His words, even one book will be enough viz.,Talks with Sri Ramana Maharshi for actual practice!  This is akin to the traditional saying that the Mandukya Upanishad (the shortest Upanishad containing only 12 mantras) alone is enough to achieve liberation. (Muktikopanishad, 'Mandukyam eva alam mumukshunaam vimuktaye'.)

Among the principal works of Bhagavan, Upadesa Saram, Ulladu Narpadu, Guru Vachaka Kovai were hailed as the Ramana Prasthaana Tryam by His direct disciples like Muruganar and Sadhu Om. Each of these texts and other works like Naan Yaar?
and Self Inquiry are complete in themselves and bestow invaluable insights on every other work of Bhagavan, just as the phenomenon of holography is described by the remarkable observation that 'Each is in All and All is in Each.'


Arunachala Siva.           



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