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Messages - Subramanian.R

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Arunachala Venba is a poetic work by Sri Sadhu Om, in Tamizh verses
of Venba meter.  It glorifies Arunachala and Bhagavan Ramana.
Sadhu Tanmaya Chaitanya has rendered them in English prose.
I shall give a few verses, courtesy, Mountain Path, July-Sep.2008.

Verse 23:  When intense seekers (mumukshus) discard as pithless
straw even the exalted heavenly pleasures attainable by means
of Vedic rituals, (karma kanda or purva veda) and hunger only for the
knowledge of the Self, the very same Vedas, in their final portion,
(Vedanta) serve the liberating feast of the Mahavakya (Great Saying):
Tat Tvam Asi (You are That)  teaching.

Verse 24: All human relationships pertain only to the physical
status and well being of the seeker and are not always helpful
to the spiritual up-liftment of one's soul.  Unlike such ephemeral
and unreliable relatives, Arunachala remains forever our true and
absolute relative!  Arunachala never deserts us even for a moment
and finally saves us from the fearsome clutches of the lord of death,
Yama, by revealing our true immortal sense.

Verse 28:  When a child is stricken with fear, the loving mother,
takes it on her own lap and caressing it with soothing words of comfort,
she wards off all fears from the child, infusing joy and courage.  While
this mother's compassion for the child is supreme among all human relationships,
the Grace and compassion of Arunachala for a genuine seeker far exceeds that of
even such a loving mother.  It shines in unrivaled glory with no example to
match.  Its supreme compassion other than Arunachala Itself.

Verse 31:  It is possible for a seeker to deviate from the goal of
abidance in the Self due to a variety of factors like name and
fame, intellectual brilliance, wealth and position, temptations of
gross objects and subtle occult powers (Siddhis), and lose the
blissful peace of immersion in the Heart.  As a consequence, one
may wander again outward in futile suffering.  Arunachala does
not tolerate such straying away from the Self-attention and brings
back the seeker in mysterious ways to the core of one's Antamukha Sadhana
(inward dwelling meditation).

Verse 32:  Whatever one may do, the 'I' thought (ego) cleverly continues
to survive in the form of "I am doing this exalted mode of sadhana'.  In order
to eliminate this primal thought and thus take one to the blissful, thought-free
state of Self Awareness, Sadguru Ramana instructs the seeker to inquire.
"Who is this "I" which makes such a claim?", thus facilitating the inward orientation of the
mind.  Inquiring "Who is this Guru Ramana?", the seeker finds Him to be none
other than Arunachala Himself, manifest in human form.

Verse 37: To quell the egoistic clash that arose between Brahma and Vishnu,
Arunachala alone manifested as an infinite column of fire, to reach whose top
and bottom ends, the mighty deities took the form of a swan and a boar respectively.
Failing in that mission, they stood humbled in their pride, submitting before the
Lord Arunachala who cooled down in the form of this divine Hill.  He acceded to
their prayers and is everywhere accessible to all His devotees.  For them,
Arunachala is the divine wealth of unsurpassed value.

Verse 38:-  "Harken and come hither!" The remedy in the form of Arunachala,
for the malady of Maya that has overwhelmed you, is waiting here to cure you
of all samsaric ills.  Arunachala indeed is the supreme medicine."  - such was the
clarion call of Guru Ramana.  Heeding His call, all devotees who have repaired to
the vicinity of Arunachala in total faith and surrender very soon find the Hill
to be their supreme wealth and verily the priceless crown jewel
of their life.

Arunachala Siva.   


A few further verses of Arunachala Venba of Sri Sadhu Om, as
translated by Sadhu Tanmaya Chaitanya, are further given below:-

Verse 4:-  The holy mountains of Meru, Mandhara Giri, the sky-high
Kailas of the Himalayas, the Vindhyachala etc., are glorified as the
dwelling place of Lord Siva.  However, unlike the above abodes of
Siva, Arunachala Hill is unique and most glorious as It is the very
form of Siva.

Verse 7:-  If a spiritual aspirant (a tapasvi, sadhu) yearns to become
a sthithaprajna (that is, a jnani of steadfast intellect) by dissociating
from the dreadful temptation of the sense objects, worse than poison,
then this Arunachala Kshetra is the most conducive place of residence
for such a tapasvi (as staying near the Hill, going round the Hill, as
pradakshina etc., are powerful modes of satsangh, association with the

Verse 12:-  Having composed the Arunachala Aksharamana Malai,
and offered it to the bridegroom Arunachala in celebrations of their
wedding and then by virtue of merging into Him, Bhagavan Sri
Ramana became my loving mother and Arunachala my father.
Thus for my eyes, this Arunachala Hill ever shines as Lord Siva
with His consort Mother Unnamulai.

Verse 15:-  This separative I-thought, limiting itself to a finite
mortal body suffers endless misery through sheer alienation from
the all-pervasive Lord.  Arunachala absorbs this divisive ego unto
Itself and eliminates once for all the entirely false notion "I am
separate from the Lord."  Achieving such a wondrous seamless
fusion, Arunachala alone remains as the non-dual Self, in pure
Kaivalya Sththi.

Verse 18:-  Arunachala wears the hymn-garlands strung by the
famed Saivite saints viz., Tiru Navukkarasar, Tiru Jnana Sambandar,
Sri Sundaramoorthy and Manikkavachagar, in the divine outpourings
of Tevaram and Tiruvachakam.  In recent times, Arunachala shines
with added luster by wearing one such divine garland in the form
of Sri Arunachala Akshara Manamalai, that poured forth from the divine
sweet countenance of Bhagavan Ramana.

Verse 20:- Many seekers crying in anguish "O Lord! I am crushed
in suffering by my lot of Prarabdha Karma.  I am unable to endure
them any longer.  Please protect me!", take refuge in the proximity
of Arunachala.  Arunachala enters the hearts of such sincere seekers
and roots out all types of karmic misery without any vestige and bestows
liberation.  Thus Arunachala indeed is the ultimate refuge surpassing all.

Arunachala Siva.   

Wednesday, December 30th, 2009:

I climb up and spend the morning at Skandasramam.  After lunch, C.S. Bedi informs me that we may
do giri pradakshina via the inner path.  Another North Indian couple also joins us and we set off.
The inner pradakshina path commences as a fork from the path to Skandasramam a couple of 100
feet from the Asramam rear gate.  However, at 1 pm.  the rear gate was closed, so we took the bypass
that I had discovered a few days back from the side of Annamalai ashram along Palakkottu tank.

This was my first time and I did not expect the lush and wild beauty of the inner path that commences
right from the start.  About five minutes into the path there is a stream of cool refreshing water that
forms a natural waterfall into a three foot deep pool of crystal  water.  From there we crossed a small
garden or park that appeared to be managed by the Arunachala reforestation group.  The heavily wooded
footpath trail of the inner pradakshina ends finally at Pachiamman Koil on the north western side of Arunachala.

We walked steadily along the path surrounded by the raw wild beauty of Arunachala.   This was the face
I had never seen or imagined before.  The sounds and activity of the outer world were only distantly
apprehensible here.  I was transported back to my childhood when I would hide with friends in bushes
of the backyard and create a private world in which I would revel in seclusion.

(Readers should be aware that the Inner Path has now been closed by the Forestry Department.
Anyone who wishes to walk the Inner Path requires permission from the Forestry Office, situated
near the bus stand in Tiruvannamalai.)


Arunachala Siva.     

Verse  42:

கதியடி யேற்குன் கழல்தந் தருளவும்
விதியடி யேனை விடுதிகண் டாய்வெண்
பதியுடை வாளரப் பார்த்திறை பைத்துச்
மதிநெடு நீரிற் குளித்தொளிக் குஞ்சடை

The shiny snake that dwells in the hole of the white skull,
rears its hood,
looks hither and thither and then slinks.
Witnessing this,
the crescent feels scared and dives into the great watery expanse of the Ganga
and thither hides itself.
O King,
it is in Your matted hair These abide.
Even though Your divine feet have conferred on me,
Your servitor,
the great way of Gnosis,
I have not scuffled off my mortal coil.
Will You forsake me?


Arunachala Siva.

Verse  41:

முதலைச்செவ் வாய்ச்சியர் வேட்கைவெந் நீரிற்
விதலைச்செய் வேனை விடுதிகண் டாய்விடக்
சிதலைச்செய் காயம் பொ றேன்சிவ னேமுறை
திதலைச்செய் பூண்முலை மங்கைபங் காஎன்

O One concorporate with Siva and whose jeweled breasts are pervaded by the sallow hue !
O my auspicious way !
O Lord Siva !
I quake deep immersed in the water,
Hot with passion for women who are red-lipped and who are cruel like the crocodile !
Will You forsake me?
I cannot endure this reeking body filled with flesh ? The home of filth.
Is it proper that I should endure,
endure this plight?


Arunachala Siva.

General topics / Re: Abhirami Andati - verses and meanings:
« on: July 27, 2016, 11:17:04 AM »
Verse  80:

80: கூட்டியவா என்னைத் தன் அடியாரில், கொடிய வினை
ஓட்டியவா, என்கண் ஓடியவா, தன்னை உள்ளவண்ணம்
காட்டியவா, கண்ட கண்ணும் மனமும் களிக்கின்றவா,
ஆட்டியவா நடம்--ஆடகத் தாமரை ஆரணங்கே.

ஏ, அபிராமித்தாயே! பொற்றாமரையில் வாழும் பேரழகானவளே! என்னை உன் அடியார்கள் கூட்டத்தில் சேர்த்தவளே! நான் செய்த கொடிய வினைகளையெல்லாம் ஒழித்தவளே! ஒன்றையும் அறியாத எனக்கு, உன்னுடைய உண்மை உருவைக் காட்டியவளே! உன்னைக் கண்ட என் கண்ணும், மனமும் களிநடம் புரிகின்றது. இவ்வாறெல்லாம் என்னை நாடகமாடச் செய்தவளே! உன்னுடைய கருணையத்தான் என்னவென்பேன்.

O Mother Abhirami!  The great beauty that stays on the golden lotus. You have made me join the
great company of Your devotees. You have destroyed all my dangerous sins.  You have shown me
Your real form, when I was knowing nothing. The eyes and the mind that have seen Your form are
happily dancing.  You have made me to act like these.  How can I appreciate Your grace?


Arunachala Siva.

53.  The Mantra - I am Brahman am I - destroys the disease called lust. The Mantra - I am Brahman
am I - destroys the disease called anger.

54.  The Mantra - I am Brahman am I - destroys the defect of brooding. The Mantra - I am Brahman
am I - also destroys volition. 

55.  The Mantra - I am Brahman am I - destroys the sorrow called 'this' (non self).  The mantra -
I am Brahman am I - destroys the impurity called lack of discrimination.

56. The Mantra - I am Brahman am I - annihilates ignorance.   The Mantra - I am Brahman am I -
destroys crores of blemishes.

57.  The Mantra - I am Brahman am I - destroys all rituals.  The Mantra - I am Brahman am I -
expunges the mistaken identity with the body.

58.  The Mantra - I am Brahman am I - destroys the seen and the unseen.  The Mantra - I am
Brahman am I - illumines the knowledge of the Self.

59.  The Mantra - I am Brahman am I - is the bestower of success in the realm of the Self.
The Mantra - I am Brahman am I - is the destroyer of unreality and such.


Arunachala Siva.   

631.  Deliverance is just the clarification of the mind in this form.  "I am ever in My own Real Nature,
all other experiences are illusory."  It is not something that has newly come about.

632. The Eternal Greatness of the Sage consists in this, that He neither waxes, nor wanes, by actions
done or not done.  For Him there will never accrue any result from actions whether unpleasant or

633.  Just as one engaged in listening to a story, does not really hear it, his mind having wandered
far away, so the Sage,  though apparently doing actions, is really not an actor, because of his mind
not being full of its previous habitual modes of functioning.

634.  But the ignorant man, because his mind is subject to vasanas, becomes an actor,even without
actively doing any action, just as a man, in his dream, may fall down from the cliff of a mountain
though his body is lying motionless in his bed.

635. Action is not what is done by the body alone.  That alone is action which is done by the mind.
The body, being insentient, cannot be an actor. The mind, being sentient, can be an actor.

636. Whatever the body, the senses, life and the mind do by the force of the Prarabdha Karma,
the Sage is not affected by it.  So said Bhagavan, our Guru.             
637.  God is unaffected by His activities in creation, protection, etc.,; just in the same way the Sage
remains unaffected by His actions, since there is no real difference between them, from the standpoint
of the Truth.


Arunachala Siva.       

General topics / Re: Tevaram - Some select verses.
« on: July 27, 2016, 09:45:49 AM »
Verse  631:

இந்நிலை இவர்வந் தெய்த
    எண்பெருங் குன்றம் மேவும்
அந்நிலை அமணர் தங்கட்
    கழிவுமுன் சாற்ற லுற்றுப்
பன்முறை வெருக்கொண் டுள்ளம்
    பதைப்பத்தீக் கனாக்க ளோடும்
துன்னிமித் தங்கள் அங்கு
    நிகழ்ந்தன சொல்ல லுற்றாம்.

As he thus arrived thither, in the eight hills
Of the Samanas, ill-omens and frightful nightmares
Betokening the downfall of the Jains, took place
Again and again; we will now narrate them.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: July 27, 2016, 09:43:34 AM »
Verse  630:

கொடுங்குன்றத் தினிதமர்ந்த
    கொழும்பவளச் செழுங்குன்றை
அடுங்குன்றம் உரித்தானை
    வணங்கிஅருந் தமிழ்பாடி
நெடுங்குன்றம் படர்கானும்
    நிறைநாடுங் கடந்துமதி
தொடுங்குன்ற மதில்மதுரைத்
    தொன்னகர்வந் தணைகின்றார்.

He adored the Lord that joyously abode at Kodungkunarm--,
The Lord who is verily a splendorous hill
Of ripe coral, the Lord who peeled off the hide
Of the hill-like tusker--, and hymned Him in Tamizh;
Then crossing long hills, spreading woods and towns
Richly endowed, he came to the hoary city of Madurai
Whose hill-like walls touch the moon.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: July 27, 2016, 09:41:34 AM »
Verse  629:

மன்றல்மலர்ப் பிறங்கல்மருங்
    கெறிந்துவரு நதிகள்பல
சென்றணைந்து கடந்தேறித்
    திரிமருப்பின் கலைபுணர்மான்
கன்றுதெறித் தெனவுகைக்கும்
    கானஅதர் கடந்தணைந்தார்
கொன்றைநறுஞ் சடைமுடியார்
    மகிழ்ந்ததிருக் கொடுங்குன்றம்.

Ran many a river shoring up on either side, heaps
Of flowers; these he crossed; he also passed
Through jungles where the antlered antelopes,
Their mates and calves teemed and leaped; then he came
To Tirukkodungkunram where the Lord who wears
On His matted hair Konrai flowers, willingly abides.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: July 27, 2016, 09:39:07 AM »
Verse  628:

நீர்நாடு கடந்தருளி
    நெடும்புறவிற் குறும்புதல்கள்
கார்நாடு முகைமுல்லைக்
    கடிநாறு நிலங்கடந்து
போர்நாடுஞ் சிலைமறவர்
    புன்புலவைப் பிடைபோகிச்
சீர்நாடு தென்பாண்டி
    நன்னாடு சென்றணைவார்.

He crossed the Chozha country; he also crossed
The Mullai realm where the fragrant Mullai buds,
In the bushes of the sylvan tracts, sought
The rainy season; he went through the stretches
Of meager fertility, the habitat of warring hunters,
And arrived at the goodly country in the south,
The Pandya land that for ever seeks glory.

Arunachala Siva.   

General topics / Re: Tevaram - Some select verses.
« on: July 27, 2016, 09:36:43 AM »
Verse  627:

தடமெங்கும் புனல்குடையும்
    தையலார் தொய்யில்நிறம்
இடமெங்கும் அந்தணர்கள்
    ஓதுகிடை யாகநிலை
மடமெங்கும் தொண்டர்குழாம்
    மனையெங்கும் புனைவதுவை
நடமெங்கும் ஒலியோவா
    நற்பதிகள் அவைகடந்து.

Tanks were dyed with the toyyil-paste of the bathing
Women; in the outskirts of the towns were situate
The Vedic school and halls of sacrifice;
Matams were thronged by devotees; all houses were
Places of wedding and celebration;
Dance and song marked the theaters: he crossed
The goodly towns of such bounty and moved on.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: July 27, 2016, 09:34:13 AM »
Verse 626:

சங்கங்கள் வயலெங்கும்
    சாலிகழைக் கரும்பெங்கும்
கொங்கெங்கும் நிறைகமலக்
    குளிர்வாசத் தடமெங்கும்
அங்கங்கே உழவர்குழாம்
    ஆர்க்கின்ற ஒலியெங்கும்
எங்கெங்கும் மலர்ப்படுகர்
    இவைகழிய எழுந்தருளி.

n the fields full of Chanks, paddy crops
And sugar-canes throve; fragrant lotuses flourished
In cool tanks that were everywhere; the sounds
Of farmers in groups were heard everywhere;
On all sides were low-lying fields full of flowers.
These he crossed on his way.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: July 27, 2016, 09:31:07 AM »
Verse  625:

கருங்கழிவே லைப்பாலைக்
    கழிநெய்தல் கடந்தருளித்
திருந்தியசீர்ப் புனல்நாட்டுத்
    தென்மேல்பால் திசைநோக்கி
மருங்குமிடை தடஞ்சாலி
    மாடுசெறி குலைத்தெங்கு
நெருங்கிவளர் கமுகுடுத்த
    நிறைமருத வழிச்சென்றார்.

Crossing the backwaters and the littoral region
He proceeded towards the southwest of the Chozha realm--
Reclaimed and made rich by the Kaveri--,
And passed through the Maruda realm of paddy fields
Rich in sheaves of saali paddy, groves
Of coconut trees laden with dense bunches
Of coconuts and groves thick with Areca trees.

Arunachala Siva.   

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