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8161
General topics / Re: Tevaram - Some select verses.
« on: April 05, 2016, 09:17:32 AM »
Verse 85:


உடையொ ழிந்தொரு பேச்சிடை
   யின்றிநின் றுண்போர்
கடைய ணைந்தவன் வாயில்கா
   வலருக்கு நாங்கள்
அடைய வந்தமை அரசனுக்
   கறிவியும் என்ன
இடைய றிந்துபுக் கவருந்தம்
   இறைவனுக் கிசைப்பார்.


The nude crowd that eats standing and in silence,
Arriving at the palace-gate told the guard thus:
"Inform the king of our gathered arrival."
The porter awaited the opportune hour,
Then went in to inform thus the king.   


Arunachala Siva.

8162
General topics / Re: Tevaram - Some select verses.
« on: April 05, 2016, 09:15:09 AM »
Verse  84:


சொன்ன வண்ணமே செய்வது
   துணிந்ததுன் மதியோர்
முன்னம் நாஞ்சென்று முறைப்படு
   வோமென முயன்றே
இன்ன தன்மையில் இருட்குழாஞ்
    செல்வது போல
மன்ன னாகிய பல்லவன்
    நகரில்வந் தணைந்தார்.


The evil-minded resolved to do as agreed upon.
"We will fare forth first to report to the King."
Thus they, and in this attempt they gathered
Like the powers of darkness, and came
To the city of the Pallava-King.

Arunachala Siva.   

8163
General topics / Re: Tevaram - Some select verses.
« on: April 05, 2016, 09:12:43 AM »
Verse 83:


தவ்வை சைவத்து நிற்றலின்
   தருமசே னருந்தாம்
பொய்வ குத்ததோர் சூலைதீர்ந்
   திலதெனப் போயிங்
கெவ்வ மாகஅங் கெய்திநஞ்
   சமயலங் கனமும்
தெய்வ நிந்தையும் செய்தனர்
   எனச்சொலத் தெளிந்தார்.


"As his elder sister thrives in Saivism,
Dharmasena, under the false pretext
Of an uncured ache of stomach, went thither
Causing damage hither, forsaking and blaspheming
Our faith; thus let us report." So they settle it clearly.   

Arunachala Siva.

8164
General topics / Re: Tevaram - Some select verses.
« on: April 05, 2016, 09:10:19 AM »
Verse  82:


இவ்வ கைப்பல அமணர்கள்
   துயருடன் ஈண்டி
மெய்வ கைத்திறம் அறிந்திடில்
   வேந்தனும் வெகுண்டு
சைவ னாகிநம் விருத்தியும்
   தவிர்க்கும்மற் றினிநாம்
செய்வ தென்னென வஞ்சனை
   தெரிந்துசித் திரிப்பார்.


Thus gathered many Jains in misery.
"Should the king come to know of the true happening
He would grow wroth, himself become a Saivite
And make us jobless; what shall we do now?"
Thus on deliberate deception they turned their thoughts.   

Arunachala Siva.

8165



The special aspect of (visesha amsa) of the Self is unknown to us.  That is to say, we are ignorant
of the Self's real nature.  Therefore, the Self is known in a general way.  This is evident from our
day to day statements, such as, "I know myself", "I exist", etc., which we all make at one time or
another. Beyond that, the real nature of the Self as truth, consciousness, and bliss remain unknown.
At most, some of us may have the intellectual knowledge of the Self from studying the scriptures or
listening to spiritual discourses.

The knowledge of the Self, even at the general level, is unlike the knowledge of an object, for example,
a stone or a chair.  A stone for instance, is always an object because it has to be known.  Being
a material entity, it can never be the knowing object.  As an object, the stone requires a subject to
know it.  The Self, however, is not in such a logical predicament.  The Self is not an object of knowledge.
These objects are known through 'pramanas', such as, perception. It is however, impossible to prove
the existence of the Self by any 'pramana'.

In the case of the Self, there is no need for any proof by any 'pramana'.  In the case of a building,
the existence of the superstructure is sufficient proof for the existence of the foundation
underneath.  The question of proof does not arise at all, because he building cannot exist without
the foundation.  The latter is presupposed by the former.  The same explanation holds good in the
case of the Self.  Every case of knowing is made possible by the Self and every time we make any
knowledge claim, we presuppose the existence of the Self.  So the Self does not remain unknown. 

An object requires something else to know it.  However, being the ground of all experiences, there is
really nothing apart from from the Self to know it.

" Where there is duality, there one perceives another, one smells another, one tastes another, one
contacts another, one knows another, but where all this is Atman, who is there to think, smell,
touch and know whom?  Who can know him by whom all this is known?....Who can know the
Knower?" declares Brahadaranyaka Upanishad. [4.5.15].

Indeed, the normal mind is an instrument of knowledge for ordinary objects.  Being a finite entity,
the mind can never know the infinite,  as the pen will never know or understand the writer who is
using it. More specifically, he Self being Self-luminous, Svaprakasa, is shining all the time, revealing its presence.  The term Svaprakasa, conveys the idea that while the Self reveals everything else, it itself
is not revealed by anything.  [Kathopanishad 2.2.15: Br. Up. 4.3.9].

(Source: As indicated in Part 1 of Arunachala's Ramana, Boundless Ocean of Grace.)

Arunachala Siva. 

8166
General Discussion / Re: Rough Notebook-Open Forum
« on: April 04, 2016, 03:24:56 PM »
La. Su. Rengarjan - Obituary:

La. Su. Rengarajan, about whom I wrote in the article of  Para Siva VeLLam, aged 85 years, well known
Gandhian scholar and Bhagavan devotee, passed away at Chennai on January 18, 2016, after battling
bone cancer for several months.  He leaves behind his wife Smt. Lalitha Rengarjan, who attended on him
with immense care. 

La. Su, Rengarajan, as Rengarajan, was known as a writer in Tamizh and English. He started his career
as an Assistant Editor at The Indian Express, Chennai, in 1955.  He then moved to Delhi and worked as
an officer on Special Duty at the Mahatma Gandhi Collected Works at the I & B Ministry, of which his mentor
Prof. K. Swaminathan, was the Chief Editor.  He retired as a Joint Director and returned to Chennai and
wrote on Mahatma Gandhi and also translated in Tamizh some books on Bhagavan.

In 1994, he helped the former President Sri T.N. Venkataraman, who was known as Swami Ramanananda
after he took Sannyasa, in writing his autobiography in Tamizh.

La. Su. Ra did a Tamizh translation of Prof. Swaminathan's book Ramana Maharshi for the National Book
Trust; two of Arthur Osborne's books; and T.M.P. Mahadevan's Bhagavan Ramana.  In Chennai he edited
the Gandhian monthly Bharata Mani and the literary monthly Kanaiyazhi.  He was the general editor of the
five volumes of Selected Works of Mahatma Gandhi in Tamizh.  He was known and admired for his amiability,
simplicity, hard work and, of course, his life long devotion to Mahatma Gandhi and Bhagavan.               
       

Arunachala Siva.

8167
General Discussion / Dhandi Adigal Nayanar - Guru Puja
« on: April 04, 2016, 01:36:00 PM »
Today is the liberation day of Dhandi Adigal Nayanar.

Panguni -Sadhayam star day.

I have already covered the life story of Dhandi Adigal Nayanar in my previous round of coveriing
the 63 Saints of Siva in the first round.   Please go through the same.

Arunachala Siva.

8168
The first talk, on 'Common Commerce', was held opposite the Eastern Gopuram entrance on 2nd May 1921,
and was reported in the news paper on May 3rd.

The second talk, on 'India's Future', was held in the 16-Pillar Hall in the Big Temple, on May 3rd and
reported in Mitran of May 5th.  (See the Asramam's Tamizh Souvenir commemorating the 125th Jayanti
in 2004.  The salient points of Sri Pe.Su. Mani's research are available in Annamalaiyil Aana Jothi in
Sri La. Su. Rangarajan's article, Maharishiyum Mahaakaviyum.)

Thus that silent communion of an hour with Bhagavan Ramana Maharshi could have taken place on
May 1st, 1921.

Sri Ilaya Raaja, renowned composer and ardent devotee of Bhagavan Sri Ramana, had come across the
Day by Day with Bhagavan entry a few years ago, and his curiosity was sufficient enough for him  to wish
to know which poem among Bharati's body of work around the topic of Jnana and Sakti would qualify
as the one written following his undoubtedly inspiring, silent communion in Ramana Mauna Magic.

He conveyed his curiosity immediately to Sri Sundaram Anna, our President, who thought it fit to ask me
for my input.  The literary hound in me awakened and I sifted through the lot of those of Bharati's poems
under Vedanta, and leaving aside occurrences of powerful single verses on advaitic Sahaja Samadhi,
I zeroed onto Para Siva VeLLam among those of sufficient 'weight.'

It is serendipitous, and stunning, that we are given a 'feel' of what Bharati found himself helplessly soaked in.

contd.,

Arunachala Siva.           

8169
Bhagavan's poetry embraces all.  Though the original is in Tamizh, even if we chant the verses with a little
initial understanding, we can soon enter the thrust of verses till they throb in our veins.  Poetry starts
in silence, the silence of expectation, and it ends in another silence, -- if it speaks the truth  -- a fullness
without measure.  From out of our solitude we read or speak or chant till, in a subtle way we cannot explain,
we are joined with something greater than whom we think we are, with our fixed memories, desires and fears.
The walls dissolve and we experience fullness (purna).  We are reminded of the Brihadaranyaka Upanishad:
'That is full, this is full.  Fullness gushes forth from fullness.  Even after the full has been fully drawn upon,
this full remains full.'  (Brihad 5.1.1.).

Our understanding of Bhagavan is meditated through words. His words are the vessel to express our longing,
heart ache, love and joy towards that which we know in our heart of hearts to be true.  It is the way of
connecting when our own collection of carefully accumulated words to describe the world and ourselves fail.
It is an act of reciprocity and brings us into the light relationship with Arunachala. One way to strengthen
this relationship is to set aside time and listen each day to the Asramam recording of the Tamizh Parayana.

The remarkable aspect of these songs is that they resonate and give us the gift of belonging to something
far greater than we normally expect, hindered as we are with our unconscious Vasanas or tendencies.
(There is a saying: 'There are none so blind as those who will not see.')   It is an intimacy that is both
private and participatory.  It is a family feeling of belonging.  Bhagavan joked that He left His family in
Madurai and renounced the world and yet look at the family He now at Arunachala.  This is the paradox
of Ramana Maharshi:  a sadhu absorbed in sahaja nirvikalpa samadhi, yet a keen participant in the lives
of those who came for solace.  Nobody is left out who comes with a sincere heart.

contd.,

Arunachala Siva.                       

8170
General topics / Re: Abhirami Andati - verses and meanings:
« on: April 04, 2016, 10:59:46 AM »
Verse  17:


17: அதிசயம் ஆன வடிவு உடையாள், அரவிந்தம் எல்லாம்
துதி சய ஆனன சுந்தரவல்லி, துணை இரதி
பதி சயமானது அபசயம் ஆக, முன் பார்த்தவர்தம்
மதி சயம் ஆக அன்றோ, வாம பாகத்தை வவ்வியதே?

அபிராமி அன்னை அதிசயமான அழகுடையவள்! அவள் தாமரை போன்ற மலர்களெல்லாம் துதிக்கக் கூடிய வெற்றி பொருந்திய அழகிய முகத்தையுடையவள்; கொடி போன்றவள்; அவள் கணவன் முன்பு ஒருநாள் மன்மதனின் வெற்றிகளையெல்லாம் தோல்வியாக நெற்றிக் கண்ணைத் திறந்து பார்த்தார். அப்படிப்பட்டவரின் மனத்தையும் குழையச் செய்து, அவருடைய இடப் பாகத்தைக் கவர்ந்து கொண்டாள், வெற்றியுடைய தேவி.

Mother Abhirami is of wonderful beauty.  She is having face of red lotus which is showing victory.  She
is like a creeper.  Her husband Siva once opened His third eye and made Manmatha lose all his victory.
My Mother made His mind soften up and made Him to give His left part for Her to occupy.

contd.,

Arunachala Siva. 

8171
We can infer from Sri Devaraja Mudaliar's Day by Day with Bhagavan, the diary entry dated June 3rd, 1946,
that the great Tamizh poet Bharathi indeed did once visit Maharshi Ramana, during the Skandasramam
period (1915-1922)   This is quoted below:

'G.V. Subbaramayya:  Did Subramania Bharati ever come to Bhagavan?'

'Bhagavan:  I think he did once.  It was when we were on the Hill.  One evening when only Sivayya (later
Kutralam Mauni Swami) was with me, someone came and sat for nearly an hour before me and then went
away without saying a word.  Later when I saw the pictures of Bharati, I thought it must have been he.'

Bharati quit Tamizh daily Swadesamitran as its Assistant Editor to the join the Tamizh weekly India in 1906.
Following the Bengal Partititon riots of 1905, he sought refuge in French Pondicherry owing to persecution
of freedom activists by the British powers.  When the First World War was over in 1918,   Bharati was
granted safe residence out of Pondy, in his home town in Tirunelveli district.  From 1920. upon the
invitation of his penultimate employer, Swadesamitran, he resumed as its Assistant Editor in Chennai.     

Sri Pe.Su.Mani, a doyen among the relentless journal researchers,  and who is still active, dug out from the
archival issues of the Swadesamitran, the fact that Bharati's twin talks at the Arunchaleswara Temple
precincts, of May 1921, had been reported in the issues immediately following the events, in Mitran issues
of May 3rd and 5th under the banner 'Bharati in Tiruvannamalai'.

contd.,

Arunachala Siva.           

8172
226.  He that is without perception of the illusory objects (of the mind and the senses) having fallen
asleep in the Heart, is wide awake;  all others are sunk in the profound sleep of ignorance.

227. He sleeps, who thinks this dream of the world to be waking, ignoring the Real Self, whose nature
is constant waking;  on the other hand, the enlightened one is awake.

228.  The state of Liberation may be described as eternal sleep without waking, or as eternal waking
uninterrupted by sleep.

229.  As falling from one's own natural State  -- which is dearest of all and perfectly happy -- is death,
so being established in that State,  by the grace of the holy Guru is eternal birth.

230.  Birth (in the world, due to ignorance and desires) is verily for the sake of death; and every creature
dies only to be born again in the world; but the death of the ego is real death and eternal birth not
shadowed by death. 

231. As, when the sea overflows the shore, no creature can raise it head but is overwhelmed, so when
the consciousness of the Self is in flood, the ego thought cannot arise.

232.  Therefore, there can be no sense of enjoyment for the Jivanmukta; this State of purity transcends
enjoyment, being freed from the two poles of enjoyment and suffering.

contd.,

Arunachala Siva.           

8173
Verse  491:

Yes.  I am separate from the seer, the hearer, the speaker, the doer, the enjoyer;  I am without all actions,
without limit, without any contact. I am One - eternal Consciousness Itself.

Verse 492:

I am neither this nor that but the manifester of both - the Supreme, ever pure, and free from anything
external or internal.  I am Brahman, One without a second.

Verse 493:

Incomparable, the beginning-less substance (Reality); free from all imaginations of 'I', 'thou',
'this' or 'that', free from all doubts;  ever blissful, one uniform truth - I am  Brahman, One without
a second.

Verse 494: 

I am That.  I am the Lord. I am the Refuge of all.  I am the Destroyer of all sins.  I am the Purusha.
I am the Supreme.  I am the indivisible consciousness, the controller of all, without any other controller,
and without egoism or the idea of 'me' and 'mine'.

Verse 495

In all creatures, I exist in the form of Consciousness and the Self, being the refuge of both the external
and the internal.  I am the enjoyer.  I am the enjoyable.  I am all that I saw separately before.

contd.,

Arunachala Siva.               

8174
General topics / Re: Tevaram - Some select verses.
« on: April 04, 2016, 09:27:10 AM »
Verse 81:


மலையும் பல்சம யங்களும்
   வென்றுமற் றவரால்
நிலையும் பெற்றஇந் நெறிஇனி
   அழிந்ததென் றழுங்கிக்
கொலையும் பொய்ம்மையும் இலமென்று
   கொடுந்தொழில் புரிவோர்
தலையும் பீலியும் தாழவந்
   தொருசிறை சார்ந்தார்.


They grieved sore that Jainism which was by him
Firm established by the conquest of contending religions,
Had met with its annihilation; they that claimed
That they would never kill or utter falsehood,
But did only evil deeds, with their peacock-feathers
And heads hanging low, assembled in secrecy.   

Arunachala Siva.

8175
General topics / Re: Tevaram - Some select verses.
« on: April 04, 2016, 09:24:29 AM »
Verse  80:


தரும சேனர்க்கு வந்தஅத்
   தடுப்பருஞ் சூலை
ஒருவ ராலும்இங் கொழிந்திடா
    மையின்அவர் உயப்போய்ப்
பெருகு சைவராய்ப் பெயர்ந்துதம
    பிணியொழித் துய்ந்தார்
மருவு நம்பெருஞ் சமயம்வீழ்ந்
   ததுவென மருள்வார்.



"As the stomach-ache of Dharmasena could be
Cured by no one here, seeking succor, he left us;
Now a great Saivite, he stands freed of his malady;
Our great and proper religion has fallen, for sure."
Thus they spake bewildered.

Arunachala Siva.

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