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Messages - Subramanian.R

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Verse  14:

As elephant,
Devas and other beings I took birth,
died and stood wearied.
He is the One of the Empyrean who alike thawed my body and soul,
drove my twofold Karma away,
And like the loving monarch ?,
sweet as honey,
Milk and sugarcane ?,
deigned to appear Before me and enlisted me as His slave.
Let us sing His flowery and ankleted feet And play Ammaanaai !

Arunachala Siva.

Verse  13:

கையார் வளைசிலம்பக் காதார் குழையாட
     மையார் குழல்புரளத் தேன்பாய வண்டொலிப்பச்
செய்யானை வெண்ணீ றணிந்தானைச் சேர்ந்தறியாக்
     கையானை எங்குஞ் செறிந்தானை அன்பர்க்கு
மெய்யானை அல்லாதார்க் கல்லாத வேதியனை
     ஐயா றமர்ந்தானைப் பாடுதுங்காண் அம்மானாய்.

To the tinkling of bangles worn on our hands,
To the swaying of our ear-pendants,
To the fluttering of perfumed tresses,
To the gushing of honey from the burgeoning flowers with which we are decked and to the humming of fhovering bees,
We will hail Him who has a body that is ruddy,
Who is adorned with the white Holy Ash,
Who never joins His palms in worship,
Who pervades everywhere,
who is true unto His true devotees,
who is falsity to others,
And who is the Lord-Brahmin enshrined In Aiyaaru,
and play Ammaanaai !

Arunachala Siva.

Verse  12:

மைப்பொலியுங் கண்ணிகேள் மாலயனோ டிந்திரனும்
     எப்பிறவி யுந்தேட என்னையுந்தன் இன்னருளால்
இப்பிறவி ஆட்கொண் டினிப்பிறவா மேகாத்து
     மெய்ப்பொருட்கண் தோற்றமாய் மெய்யே நிலைபேறாய்
எப்பொருட்குந் தானேயாய் யாவைக்கும் வீடாகும்
     அப்பொருளாம் நம்சிவனைப் பாடுதுங்காண் அம்மானாய்.

O lass whose eyes are tinct with glowing collyrium !
He did not reveal Himself to Vishnu,
Brahma and Indira.
Though they quested after Him in each of their births.
He enslaved even me in this one birth of mine by His grace and saved me by annulling,
once for all,
My transmigration.
He is manifest in all That is real;
He abides sempiternally in Truth;
He is the base of all;
also is He the ultimate Home of all.
Let us sing our Siva,
that Ens Entium,
And play Ammaanai !

Arunachala Siva.

Verse  11:

செப்பார் முலைபங்கன் தென்னன் பெருந்துறையான்
     தப்பாமே தாளடைந்தார் நெஞ்சுருக்குந் தன்மையினான்
அப்பாண்டி நாட்டைச் சிவலோகம் ஆக்குவித்த
     அப்பார் சடையப்பன் ஆனந்த வார்கழலே
ஒப்பாக ஒப்புவித்த உள்ளத்தா ருள்ளிருக்கும்
     அப்பாலைக் கப்பாலைப் பாடுதுங்காண் அம்மானாய்.

He is concorporate with Her whose breasts are like cups;
who is the Southerner,
is of Perunturai.
He melts the hearts of those who have,
for sure,
reached His feet.
He transformed the Paandya realm into Siva-loka.
He is the Sire in whose matted hair the Ganga flows;
He indwells them that surrendered their souls to His feet Fastened with long anklets.
He is the Beyond beyond the beyond.
Him let us sing and play Ammanaai !

Arunachala Siva.

The aim of Vedanta is to be free from the delusion of Maya, (in which the world appears to be real),
like the snake seen in rope, and the thief seen in the wooden post, whilst the aim of Siddhanta is to dwell
effortlessly in the state of transcendent bliss, just as those bound by the ego (dwell in the state of bondage).
To those who are free of the individual consciousness these two are one and the same.  (150)

Just as a coil of rope or a wooden post can be perceived momentarily as a snake or a thief, due to light
conditions or the mental and physical state if the observer, the world, which is just a momentary appearance
in the substratum of the Self, is taken to be real by those under the sway of Maya.

In the supreme state there is no longer a personal self which struggles to make sense of a world which it
sees as alien to itself.  Therefore, the life of a Jnani is literally Muyarchi Ketta - effort less, which we might
also translate as free of the sense of doership. 

The idea in comparing the state of transcendent bliss to the state of bondage appears to be that, just as
those who are subject to the full force of the ego, Anava Malam, never for a moment question it, believing
it to be their natural state, so do those who have transcended the ego equally without questioning it. 
Hence their state is called Muyarchi Ketta Anandaditam - the effortless state of transcendental bliss.

Those who are free of the individual consciousness is a translation of the Tamizh Taan Nandinaarku.
This is glossed by Tiruporur Chidambara Swamigal (TCS) "as those who are free from of the defective
knowledge, which arises objectively as 'oneself."             

The teaching of Vedanta, whose key texts are the Upanishads, emphasizes the eradication of illusion,
the negative aspect of realization, whilst Siddhanta, whose key texts are Agamas, emphasizes the
positive aspect of realization, that of uniting with Sivam, the true substratum of the illusory world appearance.
For those who have attained the final state of realization, when the individual consciousness merges inseparably with the Self and that individual consciousness is annihilated, there is no difference between the two.

Tiru Janana Sambandhar, he of the land of Sirkazhi, he rules us through his grace, he whose divine sport
is Jnana, spoke saying 'Not speaking of One or Two, just be.  Thrice do I swear that this the truth!


Arunachala Siva.                   

What does it matter if the body remains or if it goes?  Endless are the workings of those divine beings,'
who dwell with form, without form and both with and without form.  Is it necessary to break up a clay
pot to prove that it is made of earth?  Your course is to abide in that state of pure Maya, fully aware
of your nature as the Self.    (149)

The Self, Sivam, is traditionally conceived in three aspects, that of formlessness, the undifierentiated
supreme reality, that of form, the manifestation of that reality in the form of a living Guru, and that
which is both with and without form, which is the reality manifesting in the form of Siva Lingam.

The general idea seems to be that it is futile for disciples to try to second guess the working out of
their spiritual destiny, regarding the body to be an obstacle to enlighten and so on. 

It is not necessary to crumble a clay pot into dust to prove that it is made of clay.  We are not so confused
by its pot like form that we cease to realize that its basic essence is just common earth.  In the same way,
in order to realize that the body is but an empty form whose only true essence is the Self, we do not need
to attempt to destroy and disaggregate that body.  Indeed, any attempt to do so would be futile.

The words pure Maya in the final sentence are a translation of the Tamizh Maya Vayinathavam,
Sanskrit Maya baindava.  Baindava is derived from the word Bindu, which is synonymous with Sakti
tattva .  It is Sakti which, as Maya, veils consciousness and creates the world experience.  What seems
to be meant here is a state in which, though still embodied, and therefore subject to some extent to
Suddha (Pure) Maya, the aspirant has perceived the world experience to be other than his true self and
is therefore no longer subject to ego illusion, the effect of Anava Malam, the world illusion of Asuddha
(impure) Maya and the consequent cycle of deeds which lead to continued rebirth, Kanma Malam.
Such being the case, it is of no interest to him whatsoever whether or for how long his bodily existence
is prolonged.


Arunachala Siva.                                 

The scriptures declare that the all embracing supreme reality is everywhere.  When you say that it is to
be found, not in one holy place, but in this or that other place, are you saying that it does not exist
where you are?  Witless fool, know that supreme bliss will only arise when you reach the firmament
of true knowledge, upon the destruction of your defective, discriminating awareness.  (147).

As long as there is identification with the body, the objects of senses will not subside.  If they do subside
(through control of the mind and senses), unconsciousness will result  (Therefore you should cultivate
the awareness that the world does not exist apart from the Self.)  Is the space of the heavens disturbed
when a bird flies through it?  When one realizes the true nature of the worldly bond, (it will lose its hold
on you), just as the heat of fire is annulled by the power of the Mantra. (148)

Certain Mantras are supposed to possess the power of annulling the heat of fire.  See also Verse 30,
where the same simile is employed in the opposite sense, the power of Mantras being compared to the
veiling power of anava malam. Just as the Mantra supposedly protects us from the heat of fire,
the firm realization that the world does not exist apart from the Self will enable us to remain unaffected
by it.  If we know ourselves as the underlying 'screen'  of the Self, we will not be affected by anything
that appears to occur on it, just as the sky is not affected by the bird that flies across it.


Arunachala Siva..           

General Discussion / Re: Rough Notebook-Open Forum
« on: October 04, 2016, 11:38:53 AM »
Sri Arunachaleswara Temple:

Maha Kumbhabishekam:

Renovation is underway at Sri Arunachaleswarar Temple where the thousand pillar hall, temple
gopurams, stonework, deities, paintings and ceremonial utensils are being renovated and will
culminate in Mahakumbhabhiskeam (reconstruction ceremony).  The re-dedication is scheduled
for February 2017, though exact dates have not been determined.  The last Mahakumbhabhiksham
at the Big Temple took place in June 2012, when hundreds of Sivacharyas and purohits performed
Homas at dozens of Agni Kundams in the Yagosala.  Prior to 2002, Kumbhabhisheams of Arunachaleswara
Temple took place in 1976, 1944 and 1918.

(Mountain Path, October - December 2016.)

Arunachala Siva.         

General Discussion / Re: Rough Notebook-Open Forum
« on: October 04, 2016, 11:28:54 AM »


No, you are never distant, never, near,
nor subject to remembrance or forgetting.
You are what everything is already is,'
and all approaches mere imagination,
  no gateway opening
into the infinite palace of being.

And yet our song of love forever rises,
futile as laughter, tuned to the wandering moon,
flowering here where you abide and shine.

For where shall the radiant bird of praise take flight,
 in every heart set free,
but in the endless sky-way of your name?

( a poem in Mountain Path, October -December 2016.)

Arunachala Siva.         

9.  I alone am the imperishable that is evident.  i alone am adorable to me.  I alone am ever Brahman.
I alone am the ever undiminishing.

10.  I alone am in the front of myself, indeed. I alone am the interior of the innermost recesses.  I alone
am the space of awareness.  I alone am the space of awareness.  I alone am the illuminator.

11.  I alone am the creator always.  I alone am the protector.  I alone am the sportive Self.  I alone am the

12.  I alone am the witness always.  You are verily the ancient Yourself.  You alone are the Supreme
Brahman.  You alone are the intersticeless.

13. I alone am me, verily myself.  I alone am verily you, indeed.  I alone am the non dual form.  I am the

14. I alone am my support.  I alone am the Self ever.  I alone am the quiescent Self. I alone am the

15. I alone am equanimity. I alone am earnestness too.  I alone am the great expanse. I alone am the self
consisting of parts.

16.  I alone am the end of desire.  I alone am the interior, ever. I alone am the anterior.  I am the
posterior myself ever.


Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: October 04, 2016, 09:06:23 AM »
Verse 80:

அன்பு நீங்கா அச்சமுட னடுத்த
    திருத்தோழமைப் பணியாற்
பொன்பெ றாத திருவுள்ளம்
    புழுங்க அழுங்கிப் புறம்பொருபால்
முன்பு நின்ற திருத்தொண்டர்
    முகப்பே முறைப்பா டுடையார்போல்
என்பு கரைந்து பிரானார்மற்
    றிலையோ யென்ன வெடுக்கின்றார்.   

Poised in the friendly servitorship married to the fear
Of the Lord, he grieved sorely as he was not blessed
With the gold he sought from the Lord; as if complaining
To the servitors who stood there, he began to sing
A decade in melting devotion; he affirmed:
"Other than This One, there is no Lord at all."

Arunachala Siva.   

General topics / Re: Tevaram - Some select verses.
« on: October 04, 2016, 09:03:49 AM »
Verse  79:

சென்று திருக்கோ புரம்இறைஞ்சித்
    தேவர் மலிந்த திருந்துமணி
முன்றில் வலங்கொண்டு உள்ளணைந்து
    முதல்வர் முன்பு வீழ்ந்திறைஞ்சி
நன்று பெருகும் பொருட்காதல்
    நயப்புப் பெருக நாதரெதிர்
நின்று பரவி நினைந்தபொருள்
    அருளா தொழிய நேர்நின்று.

He adored the holy temple-tower, made his sacred circuit
Of the beautiful court thronged by the celestial beings,
Moved in, came before the Lord and prostrated
On the ground in adoration; he rose up, and standing
He prayed before the Lord impelled by a growing desire
To get gold; the Lord however would not bestow on him
What he sought; he continued to stand before Him.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: October 04, 2016, 09:01:31 AM »
Verse  78:

சாற்றி யங்குத் தங்குநாள்
தயங்கும் பவளத் திருமேனி
நீற்றர் கோயில் எம்மருங்கும்
சென்று தாழ்ந்து நிறைவிருப்பால்
போற்றி யங்கு நின்றும்போய்ப்
பொருவி லன்பர் மருவியதொண்டு
ஆற்றும் பெருமைத் திருப்பாச்சில் ஆச்சி ராமம் சென்றடைந்தார்.

Thus he hailed the Lord and spent his days there;
Then he proceeded to the shrines of the coral-hued
Lord resplendent with the Holy Ash, situate around the town,
And adored Him in total devotion; thence he
Came to the glorious Tiruppaacchilaacchiraamam,
Abounding in matchless devotees
That render fitting service to the Lord.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: October 04, 2016, 08:58:22 AM »
Verse  77:

வளவர் பெருமான் மணியாரம்
    சாத்திக் கொண்டு வரும்பொன்னிக்
கிளருந் திரைநீர் மூழ்குதலும்
    வழுவிப் போகக் கேதமுற
அளவில் திருமஞ் சனக்குடத்துள்
    அதுபுக் காட்ட அணிந்தருளித்
தளரு மவனுக் கருள்புரிந்த
    தன்மை சிறக்கச் சாற்றினார்.

"As the Chozha King wearing his garland set with gems
And pearls plunged and bathed in the billowy Ponni,
It slipped into the river; he grew sad; then the garland
Found its way into the pot dipped into the river
For securing water for the Lord's ablutions; when the Lord was
Bathed it fell on his person and He graciously wore it;
Thus the Lord graced the Chozha who sorely grieved."
Of this he made a splendid recordation in his decade.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: October 04, 2016, 08:54:49 AM »
Verse 76:

மறைக ளாய நான்கும்என
    மலர்ந்த செஞ்சொல் தமிழ்ப்பதிகம்
நிறையுங் காத லுடனெடுத்து
    நிலவு மன்பர் தமைநோக்கி
இறையும் பணிவா ரெம்மையுமா
    ளுடையா ரென்றென் றேத்துவார்
உறையூர்ச் சோழன் மணியாரஞ்
    சாத்துந் திறத்தை யுணர்ந்தருளி.   

Full of ardor he began to sing a splendorous decade
Of Tamizh that opened thus: "Maraikalaaya naankum?"
Addressing the devotees poised in everlasting life
He affirmed: "Whosoever hails the Lord rules us also!"
This was the refrain of his decade; he divined the Lord's grace
In having adorned Himself with the chain of gold
Set with gems and pearls belonging to the Uraiyoor Chozha,
And hailed it.

Arunachala Siva.

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