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Messages - Subramanian.R

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7081

How can a Brahma Jnani without thoughts, write a book or engage
in activities?

When I said Jnani is like Nature, doing certain thing without the
implements/gadgets i..e the thinking process of a mind, people
said when so many things could happen naturally like a water
spring in the Hill or a cavity on earth, due earthquake, thinking
can also happen naturally.  If that be so, then Bhagavan Ramana
should have said about "natural thinking without the instrument
of mind", somewhere in the Conversations / Tallks compiled by
devotees.  But no such reply has been found anywhere.

I think, Ribhu Gita, comes here with the answer.  The Chapter
26 Verse 25 (Tr. in English free verse by Dr.H. Ramamoorthy
and Nome) runs like this:

That which by knowing firmly as oneself
One has no need to anything else in the least,
By knowing which with full conviction as oneself
All is known for ever.
And by knowing which as oneself in complete certitude
All actions are accomplished in their entirety --
Ever abide in Bliss, without a trace of a concept (sankalpa)
In That itself as That itself.

Incidentally Sri Lingeshwara Rao's Sanskrit-English version,
does not have this!  Everything is Ramana maya.

Arunachala Siva.     

7082
General Discussion / Re: Rough Notebook-Open Forum
« on: July 13, 2016, 07:47:59 AM »


Verse 89 of Sri Sivananda Lahari is again a beauty.

Nathibhir nuthbhis thavmeecha bhuja-
Vithibhir dhyana samadhibhir na thushta |
Dhanusha musalena chachmabhir vaa
vadha the preetikaram dhatha karomi. ||

O the Ruler of the Worlds!  By bow and arrows, pounding logs,
and stones, you become very happy. You do not even become
so happy, even with namaskarams, stotrams and pujas and dhyana
samadhis.  Kindly tell me by which you shall have maximum
satisfaction.  And I shall do accordingly.

Siva became happy when Arjuna hit Him with his arrows and He
gave him Pasupatastra.   In the story of Sakkya Nayanar, who did puja to Siva Lingam,
by throwing stones at it, He became pleased and conferred him liberation.  Sri Sankara
adds here the pounding log also, as Nindastuti.

Tayumanavar sings:  By throwing stones, and hitting you with
arrows, and throwing some green leaves, your devotees reached
the shore.  I am lowly without any devotion, what can I do to
get your grace, O the Guru, who supported the non-injury to others
as the first qualification to reach you!

Arunachala Siva.

7083
Verse  10:


பொலிகின்ற நின்தாள் புகுதப்பெற் றாக்கையைப்
    போக்கப்பெற்று
மெலிகின்ற என்னை விடுதிகண் டாய்அளி
    தேர்விளரி
ஒலிநின்ற பூம்பொழில் உத்தர கோசமங்
    கைக்கரசே
வலிநின்ற திண்சிலை யாலெரித் தாய்புரம்
    மாறுபட்டே.


O King of Uttharakosamangkai in the flowery gardens f which chafers sing the "vilari pann"
with accustomed ease !
You gutted with fire the three hostile citadels with your mighty and puissant bow !
Though I took refuge in Your splendorous feet,
I but wasted my embodied life and now sorely languish.
Will You forsake me?

Arunachala Siva.

7084
Verse 9:


இருதலைக் கொள்ளியி னுள்ளெறும் பொத்து
    நினைப்பிரிந்த
விரிதலை யேனை விடுதிகண் டாய்வியன்
    மூவுலகுக்
கொருதலை வா மன்னும் உத்தர கோசமங்
    கைக்கரசே
பொருதலை மூவிலை வேல்வலன் ஏந்திப்
    பொலிபவனே.

O the Lord non-pareil of the three extensive worlds !
O Monarch of ever-during Uttharakosamangkai !
O resplendent One that holds in Your right hand a trident ever-ready to give battle !
I who am like an ant caught inside a brand that burns both ways,
stand parted from You Roaming with spreading hair,
all a-dangle.
Will You let go Your hold on me?


Arunachala Siva.

7085
General topics / Re: Abhirami Andati - verses and meanings:
« on: July 12, 2016, 12:46:06 PM »
Verse 60:




60: பாலினும் சொல் இனியாய். பனி மா மலர்ப் பாதம் வைக்க--
மாலினும், தேவர் வணங்க நின்றோன் கொன்றை வார் சடையின்
மேலினும், கீழ்நின்று வேதங்கள் பாடும் மெய்ப் பீடம் ஒரு
நாலினும், சால நன்றோ--அடியேன் முடை நாய்த் தலையே?

ஏ, அபிராமி! பாலைவிட இனிமையான சொல்லை உடையவளே! நீ உன்னுடைய திருவடித் தாமரையை, திருமாலைக் காட்டிலும் உயர்ந்த தேவர்கள் வணங்கும் சிவபிரானின் கொன்றையனிந்த நீண்ட சடைமுடியில் பதித்தாய். அடுத்துன் அருட்கண்கள் பட்டு உயர்ந்து நிற்கும் நால்வகை வேதத்திலே உன்னுடைய திருவடித் தாமரைகளைப் பதித்தாய். ஆனால் இன்று நாற்றமுடைய நாயாகிய என்னுடைய தலையையும், உன்னுடைய திருவடிகளில் சேர்த்துக் கொண்டாய். (மேற்கூறிய சிவபெருமான், நான்கு வேதங்களோடு என்னையும் ஒப்பிட, நான் அவ்வளவு சிறந்தவனா?)

O Abhirami!  The One who has got sweeter voice than milk! You kept Your lotus like Feet on the head of
Siva (who is having grand head of long hairs and is wearing Konrai garlands! ) Sjva is greater than Vishnu
and other devas!  You also held Your lotus like Feet on the four Vedas!   But today You have kept Your
twin Feet on this head of mine which is smelling bad!  Am I greater than Siva and the four Vedas?

contd.,

Arunachala Siva.     
 

7086
Verse  143.

For those who merely act the part of the realized sage what enjoyment will there be, other than that of
the daily offerings of food they receive?  Can they know the bliss which is not known even to those whose
consciousness is pure, who have cut away desire, renouncing both inwardly and outwardly?

The text says 'nana kiriyai nadippavar' which means literally 'those who act out the conduct of Jnana.'
Here the word 'kiriyai' is used in the general sense of action, conduct.  TCS glosses it as nanacharam
- the practices related to jnana, the final stage on the Siddhanta spiritual path.

As described in a number of previous verses, bliss is a state which precedes the final state of liberation,
and in which there is a still a trace of discriminating consciousness.  In the final state itself there is no
longer any distinction between the bliss and the knower of it.  In that state, the Jnani is both the
Self, and the bliss of the Self;  he knows it by being it, since there is no other to know it objectively,'
hence it is called 'ariya inbam' - the bliss which is not known.  Sri Ramana has spoken of  bliss in the
following terms:

...ananda (bliss), is also called an obstacle, because in that state a feeling of separation from the source
of ananda, enabling the enjoyer to say, 'I am enjoying ananda' is present.  Even this has to be surmounted.
The final stage of samadhana or samadhi has to be reached in which one becomes Ananda or one with Reality,
and the duality of enjoyer and enjoyment ceases in the ocean of Sat Chit Ananda or the Self.
(Day by day with Bhagavan, 25.4.1946 morning.)

At the end of the verse the Tamizh text says 'avaa arutttu turavu aay' - cutting away desire and practicing
renunciation.  TCS glosses, 'turavu' is the ending of outward attachment.  'avaa aruttal' is the ending
of inner attachment. When both these forms of attachment fall away, the states of Chakalam and
Kevalam fall away. When these fall away, true realization appears.  The verse is an indirect reference to
Tirukkural in which Chapter 36, entitled Mey unarthal -Knowledge of the True is located  between
Chapter 35, Turavu - Renunciation and Chapter 37, Ava Aruttal - The Extirpation of Desire.

contd.,

Arunachala Siva.               

7087
24. When Siva destroys ever, Vishnu protects the three worlds, and verily the creator Brahma builds
the worlds, --- all these are like the horn of a hare.

25.  What is said to  be the soul, whatever speech uttered, and statements like 'this life cycle'  -- all
these are like the horn of a hare.

26.  Whatever is there in the Puranas, whatever established in the Vedas, the truths of entire Upanishads
are all like the horn of a hare.

27.  Whatever told to you in this chapter is all but a horn of a hare.  He who hears this secret himself
becomes Brahman.

28.  Listen well, O noble soul Nidagha!  The certitude that all is Brahman is hard to attain for men and even
for Gods.   

29.  Any form referred to as 'this', and again, as 'I' and whatever is seen, that is all Brahman alone.

30.  The notion 'this is body', that is verily fear itself, it is said.  In all the three periods of time, it is not.
All is Brahman alone.

contd.,

Arunachala Siva.   

7088


524. Because that Transcendental State has no peculiar marks or features, the mind cannot think of it,
nor the words describe it.  The words of the Vedantas teach Its real  nature only by negating whatever
is not That.
     
525. Whatever is describable in words or thinkable by the mind, is far that reason finite.  Because the
Real Self is beyond the reach of the mind and the intellect, therefore, those that are established in
Self call It the Infinite.

526.  Whatever is said, concerning the Supreme Reality by the Sages or by the Vedantas, has for
its purpose only the removal of the mistaken notions of the disciples.

527.  Just as Sita indicated Rama by negating all other princes, so the Vedantins indicate the
Truth of the Self by negating all else that could be mistakenly believed to be the Self.

528.Since the self shining, Solitary One Self is a thing neither to be known, nor to be directly
taught, therefore nothing is done for the aspirant by the teachings of the Guru, except to free him
from his Ignorance.

529.  Since the Self who is of the Nature of Pure Consciousness, is concealed by the ignorant by the
darkness, which consists of worldly knowledge, the teachings of the Guru bless the aspirant by
removing that knowledge-ignorance.

530. As one has nothing to do, for creating an empty space, except to remove the encumbering
unwanted lumber, so far obtaining the Self, nothing more is needed than the removal of the
false knowledge.

contd.,

Arunachala Siva. 
                   


7089
General topics / Re: Tevaram - Some select verses.
« on: July 12, 2016, 09:29:22 AM »
Verse 456:



உருகியஅன் புறுகாதல் உள்ளுருகி
    நனைஈரம் பெற்றாற் போல
மருவுதிரு மேனியெலாம் முகிழ்த்தெழுந்த
    மயிர்ப்புளகம் வளர்க்கு நீராய்
அருவிசொரி திருநயனத் தானந்த
    வெள்ளம்இழிந் தலைய நின்று
பொருவில்பதி கம்போக மார்த்தபூண்
    முலையாள்என் றெடுத்துப் போற்றி.



In great longing which causes love to melt,
His heart melted; his body was bathed
In overflowing love; on his thrilled body the hair
Stood erect; from his eyes cascaded tears which
Seemed to feed
(the standing crops) of his hair;
Poised thus, he hymned the decade beginning
With the words: "Bhogamaartha Poon Mulaiyaal?"   


Arunachala Siva.

7090
General topics / Re: Tevaram - Some select verses.
« on: July 12, 2016, 09:27:07 AM »
Verse 455:


நள்ளாற்றில் எழுந்தருள நம்பர்திருத்
    தொண்டர்குழாம் நயந்து சென்று
கொள்ளாற்றி லெதிர்கொண்டு குலவியுடன்
    சூழ்ந்தணையக் குறுகிக் கங்கைத்
தெள்ளாற்று வேணியர்தந் திருவளர்கோ
    புரமிறைஞ்சிச் செல்வக் கோயில்
உள்ளாற்ற வலங்கொண்டு திருமுன்பு
    தாழ்ந்தெழுந்தார் உணர்வின் மிக்கார்.


The devotees of Nallaaru, in love, received him
Joyously accompained with them he moved on, and adored
The ever-divine tower of the Lord; the Child
Ever conscious of God, circumambulated the shrine
Of spiritual opulence, and prostrated before the Deity.



Arunchala Siva.

7091
General topics / Re: Tevaram - Some select verses.
« on: July 12, 2016, 09:24:31 AM »
Verse  454:


பங்கயப்பா சடைத்தடஞ்சூழ் பழனநாட்
    டகன்பதிகள் பலவும் நண்ணி
மங்கையொரு பாகத்தார் மகிழ்கோயில்
    எனைப்பலவும் வணங்கிப் போற்றித்
தங்கிசையாழ்ப் பெரும்பாண ருடன்மறையோர்
    தலைவனார் சென்று சார்ந்தார்
செங்கைமான் மழுவேந்துஞ் சினவிடையார்
    அமர்ந்தருளுந் திருநள் ளாறு.


Reaching the many great shrines of the Chozha realm
Dight with tanks of green-leaved lotuses, he adored Him;
He hailed the many shrines, where the Lord who shares
In His frame His Consort, abides in joy; the chief
Of the Brahmins with the great Pannar whose Yaazh
Is the abode of music, came to Tirunallaaru
Where is enshrined the Lord whose mount is
The wrathful Bull and whose hands sport
The fawn and the Mazhu.


Arunachala Siva.

7092
General topics / Re: Tevaram - Some select verses.
« on: July 12, 2016, 09:18:50 AM »
Verse  453:



அணைவுறும்அக் கிளைஞருடன் பெரும்பாணர்
    ஆளுடைய பிள்ளை யார்தம்
துணைமலர்ச்சே வடிபணிந்து துதித்தருளத்
    தோணிபுரத் தோன்ற லாரும்
இணையில் பெருஞ் சிறப்பருளித் தொண்டருடன்
    அப்பதியில் இனிது மேவிப்
பணைநெடுங்கை மதயானை உரித்தவர்தம்
    பதிபிறவும் பணியச் செல்வார்.

சூழ இருந்த சுற்றத்தாருடன் பெரும்பாணர், ஆளுடைய பிள்ளையாரின் இரு மலர் அனைய திருவடிகளையும் வணங்கிப் போற்றிட, சீகாழியில் தோன்றிய தலைவரும், ஒப்பில்லாத பெருஞ்சிறப்புக்களை அவர்களுக்கு அளித்து, தம் தொண்டர்களு டனே அப்பதியில் இனிதாய் அமர்ந்திருந்த பின், அவர் பெரிய நீண்ட துதிக்கையையுடைய யானையை உரித்த இறைவரின் பிற பதிகளை யும் வணங்கச் செல்பவராய்,

(English translation not available)

Arunachala Siva.

7093
General topics / Re: Tevaram - Some select verses.
« on: July 12, 2016, 09:15:59 AM »
Verse  452:


சிந்தையால் அளவுபடா இசைப்பெருமை
    செயலளவில் எய்து மோநீர்
இந்தயா ழினைக்கொண்டே இறைவர்திருப்
    பதிகஇசை இதனில் எய்த
வந்தவா றேபாடி வாசிப்பீர்
    எனக்கொடுப்பப் புகலி மன்னர்
தந்தயா ழினைத்தொழுது கைக்கொண்டு
    பெரும்பாணர் தலைமேற் கொண்டார்.




"Can the glory of music that defies thought, be
Bounded by the act
(of rendering)? Render with this
Very Yaazh the music of the Lord's divine decades
As befits it. " Then Perumpaanar adoringly
Received the Yaazh from the Prince of Pukali
And reverentially placed it on his crown.

Arunachala Siva.

7094
General topics / Re: Tevaram - Some select verses.
« on: July 12, 2016, 09:13:04 AM »
Verse 451:


ஐயர்நீர் யாழ்இதனை முரிக்கும தென்
    ஆளுடையா ளுடனே கூடச்
செய்யசடை யார்அளித்த திருவருளின்
    பெருமையெலாம் தெரிய நம்பால்
எய்தியஇக் கருவியினில் அளவுபடு
    மோநந்தம் இயல்புக் கேற்ப
வையகத்தோர் அறிவுறஇக் கருவிஅள
    வையின்இயற்றல் வழக்கே என்றார்.



"O great one! How is it that you think of destroying
This Yaazh? Can this instrument encompass
All the glory of the grace of the red-haired Lord who is
Concorporate with His Consort? Yet in keeping with
Our capacity and subject to its limitations, it will spell
Good to play it for men on earth to know of it."


Arunachala Siva.

7095
General topics / Re: Tevaram - Some select verses.
« on: July 12, 2016, 09:08:41 AM »
Verse  450:


வீக்குநரம் புடையாழி னால்விளைந்த
    திதுவென்றங் கதனைப் போக்க
ஓக்குதலும் தடுத்தருளி ஐயரே
    உற்றஇசை யளவி னால்நீர்
ஆக்கியஇக் கருவியினைத் தாருமென
    வாங்கிக்கொண் டவனி செய்த
பாக்கியத்தின் மெய்வடிவாம் பாலறா
    வாயர்பணித் தருளு கின்றார்.


"This is on account of the yaazh strung with guts."
So, when he lifted it up to dash it to pieces
The godly child whose lips are ever fragrant with the Milk,
The very form of Truth, and who came to be born
By the world's blessedness, preventing his act
Commanded him thus: "O great one, give me this Yaazh
On which you play in unison with the laws
Propounded by the works on music."
Receiving it from him he spake thus:

Arunachala Siva.

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