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Messages - Subramanian.R

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When the lower part of the man is integrated and subdued to the spirit, then the higher part of man
will be subdued to God.  During the period of passive purification God takes over leads the soul through
silent contemplation.  The four passions of love, hope, sorrow and fear have to collaborate with the intellect
and will, deny the external senses and imagination in order to unite with God.  Throughout the period of
purification the two most important virtues are faith and humility. Faith is the foundation of spiritual life
as one has to accept things without understanding them.  Faith transcends the intellect.  Without faith,
hope and charity cannot be developed.  Faith gives security and sustenance.

Saint John of the Cross advises us not to pay attention to visions, locutions and ecstasies as they only
detract us from the goal.  There is the danger of feeling satisfied, thus preventing further progress, and
also of failing in humility.  According to the saint, even a true vision does not have as much value as the
smallest act of humility.  He also warns us against too much austerity.

The union of Saint John of the Cross is a Divine Union.  He experience in convincing and inspiring,
logically, and emotionally and ethically.  It is known by its fruits which we find in his life and in the
influence he had on individuals and social life.  He is among elite company  - Saint Bernard of
Clairvaux, John Ruysbroeck and Saint Teresa of Avila to name only three, who developed the idea of
spiritual marriage in the Western World.

In the Dark Night of the Soul, he writes about the mystical experience in which the dark night is followed
by the rapture of union with God.  In the night the soul goes alone in the wilderness leaving all comforts
of sense life and of imagination for the sake of self purification.  He insists that the soul must be emptied
of all images, forms and figures with respect to these internal senses if it is to attain Divine Union.  The
mind is to be emptied of all physical and sensual sensations.  The memory, will and understanding are all
passive.  The inward wisdom leads it through the darkness, however, to the place where the Loving One
abides for its coming and the union or spiritual marriage takes place.


Arunachala Siva.                 

Only he who lives consciously in self awareness deserves to be called a human being.  Without being truly
human first, one cannot become a superman.  Man's task is to satisfy his want by awakening to his true
nature. The superman's task is to become united in God, which implies losing oneself in love of God.

Saint John of the Cross in The Ascent of Mount Carmel compares the spiritual journey to that of climbing
a mountain.  One has to reach the top to be united with God.  In order to reach this union the first step
one takes is to actively purify oneself by prayer, meditation and good works.  This purification  refers to the
senses, the lower portal of man.  During the period of active purification one has to reject pleasures of a sensual nature and concentrate on the purification of internal and external senses, of the passions, of the intellect and will.  This has to be done with prudence and under qualified spiritual direction.  This kind of purification is applicable to all spiritual seekers, but the intensity and height to be reached depends on the
goal, the amount of effort and capacity or stage of the individuals.  In his writing John of the Cross is referring
to those who want to become a perfect Christians, not just good Christians. To become a perfect Christian,
or even a good Christian for that matter, faith, hope and charity are considered to be the three most
important virtues.


Arunachala Siva.

Even through her attachment, desire, and grief,  Mandodari does not lost her objectivity.  She sees that
even while possessing valor,  Ravana misused his power to assume any form at will by using disguise as
deception.  She wonders with horrors how he could have been so base as to carry a woman by luring
her husband Rama away with the help of an illusory deer.  She sees that despite his famed valor, he
had been so intoxicated by his own powers that he had separated Sita from Laxmana's protection to forcibly
carry her away.  She nearly utters a curse:  'Since all the Gods with Agni at their head feared you, you were
not instantly destroyed when you did lay brutal hands on that slender-waisted lady.'  But her curse is present
in her knowledge that the women widowed through this war, firm in their duty, devoted to their husbands,
submissive to their Gurus had cursed him in their grief, and so brought about his retribution.     

There is no indication that Mandodari meets Sita while she is held prisoner in Lanka, -- neither Valmiki's
Ramayana, nor in the twelfth century poet Kamban's Tamizh Ramayana.  Yet it is by confronting the reality
of Sita that Mandodari reaches her finest moment.  She is fully aware that the key to her husband's lust,
anger and ultimate destruction lay in his infatuation with Sita.  For a moment, she sees it in physical terms:
that he had possessed other women who were far more beautiful than Sita, but in his infatuation with Sita
had not realized this.  She raises the bar.  She sees Sita as nobler than Arundhati who in Puranic literature
is the wife of Sage Vasishta, an epitome of chastity, wifely devotion  and conjugal bliss.  Then flow her famous
words, 'Neither by birth, nor in beauty, nor in qualities is Sita better than me - not even my equal.  Only
you did not know.'   Then she realizes what it is had obsessed her husband:  'O My Lord, the asceticism
of that lady faithful to her husband, has consumed you!'


Arunachala Siva.             

General topics / Re: Abhirami Andati - verses and meanings:
« on: March 29, 2016, 10:50:08 AM »
Verse  11:

11: ஆனந்தமாய், என் அறிவாய், நிறைந்த அமுதமுமாய்,
வான் அந்தமான வடிவு உடையாள், மறை நான்கினுக்கும்
தான் அந்தமான, சரணாரவிந்தம்-தவள நிறக்
கானம் தம் ஆடரங்கு ஆம் எம்பிரான் முடிக் கண்ணியதே.

அபிராமித்தாய் என் ஆனந்தமாகவும், என் அறிவாகவும் விளங்குகின்றாள். என் வாழ்வில் அமுதமாக நிறைந்திருக்கின்றாள். அவள் ஆகாயத்தில் தொடங்கி மண், நீர், நெருப்பு, காற்று என்ற ஐம்பெரும் வடிவுடையவள். வேதம் நான்கினுக்கும் தானே தொடக்கமாகவும், முடிவாகவும் இருப்பவள். இப்படிப்பட்ட தாயின் திருவடித் தாமரைகள், திருவெண் காட்டில் திருநடனம் புரியும் எம்பிரான் ஈசன் முடிமேல் தலைமாலையாகத் திகழ்வன.

The Mother Abhirami is my bliss, my knowledge. She has been full of nectar in my life.  She is the
Space, Earth, Water, Fire, and the Air, the five elements of the universe.  She is the beginning and end
the end of all the four Vedas.  This mother's lotus feet are in the head garland of my Lord in Tiruvenkadu who
is dancing.


Arunachala Siva. 

183:  Since what is light floats on water, and what is heavy goes down, it follows that superiority is
not to be inferred from being in a high position, nor inferiority from being in a low one - in a worldly sense.

184. The Sadhaka who has given up the notion of the body being himself and thus does not think 'I have
a family', is superior to the ascetic who thinks 'I am an ascetic'.

185.  A pot takes in water and sinks.  A log does not take in water and does not sink; (so too) who is
attached becomes bound;  the unattached one is not bound, even if he remains at home.

186.  As the regulating block is necessary for the proper running of a chariot, so afflictions are necessary
to Sadhakas for success in practice.

187.  Oh Sadhaka, overcome afflictions with a cool mind, and the firm faith that they occur by the grace of
God, to help to steady the mind.

188. It is better for the Sadhaka, to be in worldly position arousing compassion from other men, than for
him to be in a state to be envied by them.

189.  When any act has become fruitful, do not become proud, thinking 'This was achieved by my enterprise';
(on the other hand), become convinced that God is gracious.

190.  When the desired success is not won;  it should not be thought that the action has proved unfruitful;
the fruit of it is just the understanding that actions become fruitful (in the usual sense) by the grace of God,
not by mere human effort.

Arunachala Siva.           

Verse  451:

The pupil speaks:

Good, I understand.  After knowledge, all actions vanish.  But things done before the attainment of
knowledge, what of them?  Knowledge cannot destroy them without giving their effect, like the arrow
which has been shot already.

Verse 452:

There was a cow, and you thought it was a tiger,  and you shot; and now you know it is a cow and
not a tiger, yet the arrow stops not, but strikes the cow.

Verse 453:

The Guru speaks:

Yes, you are right.  Prarabdha is surely very powerful.  Even to the knower, it will bring effects,
because the fire of knowledge destroys that which has been stored up and what one has yet to do,
but which is done, it cannot destroy.  But those who stay in the consciousness of oneness with
Brahman are never affected by these three.  They are Brahman without qualities.

Verse 454:

Therefore, it is not proper to speak of Prarabdha, which belongs to the upadhis, for him who remains
in Brahman alone, as it is not proper to impute the things of a dream to a man who is awake.

Verse 455:

One who is awake does not identify himself with the body or the senses of actions of dreams, but stays
in his own wakeful state; so also, one awake in Brahman identifies himself with Brahman, and this body
becomes just as the body seen in dreams.

Verse 456:

Therefore, he does not try to support what is unreal, nor to acquire the things of the world; but
if one acquires and follows the unreal, then we say he has not freed himself from sleep yet. 


Arunachala Siva.           

General topics / Re: Tevaram - Some select verses.
« on: March 29, 2016, 09:41:00 AM »
Verse  21:

தந்தையார் களிமகிழ்ச்சி
   தலைசிறக்கும் முறைமையினால்
சிந்தைமலர்ந் தெழும்உணர்வில்
   செழுங்கலையின் திறங்களெல்லாம்
முந்தைமுறை மையிற்பயின்று
   முதிரஅறி வெதிரும்வகை
மைந்தனார் மறுவொழித்த
   இளம்பிறைபோல் வளர்கின்றார்.

The father was steeped in delight and joy
As the son with intellect fully-blown
Mastered all the variety of arts with ease
Thanks also to his prenatal knowledge.
With wisdom full, the son shone a spotless moon.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: March 29, 2016, 09:38:37 AM »
Verse  20:

மருணீக்கி யார்சென்னி
   மயிர்நீக்கும் மணவினையுந்
தெருணீர்ப்பன் மாந்தரெலாம்
   மகிழ்சிறப்பச் செய்ததற்பின்
பொருணீத்தங் கொளவீசிப்
   புலன்கொளுவ மனமுகிழ்த்த
சுருணீக்கி மலர்விக்குங்
   கலைபயிலத் தொடங்குவித்தார்.

The ceremony of tonsure was done to Marulneekkiyar
To the great delight of a great many wise men;
Then people were plied with gifts which flowed like floods;
This done, he was initiated into the art of instruction
Which by enlightenment uncoils the coiled mind.

Arunachala Siva.   

General topics / Re: Tevaram - Some select verses.
« on: March 29, 2016, 09:36:35 AM »
Verse  19:

மாதினியார் திருவயிற்றின்
    மன்னியசீர்ப் புகழனார்
காதலனார் உதித்ததற்பின்
    கடன்முறைமை மங்கலங்கள்
மேதகுநல் வினைசிறப்ப
   விரும்பியபா ராட்டினுடன்
ஏதமில்பல் கிளைபோற்ற
   இளங்குழவிப் பதங்கடந்தார்.

After the birth of the beloved son ever-glorious, Pukazhanar
Duly performed all the auspicious rites in great splendor;
His kith and kin showered presents on the child in joy;
Thus fostered, the babe crossed his infancy.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: March 29, 2016, 09:34:24 AM »
Verse  18:

திலகவதி யார்பிறந்து
   சிலமுறையாண் டகன்றதற்பின்
அலகில்கலைத் துறைதழைப்ப
   அருந்தவத்தோர் நெறிவாழ
உலகில்வரும் இருள்நீக்கி
   ஒளிவிளங்கு கதிர்போல்பின்
மலருமருள் நீக்கியார்
   வந்தவதா ரஞ்செய்தார்.

A few years later -- a praise-worthy pause --,
For the flourishing of the limitless scriptures
And the saintly way, like the Sun the dispeler
Of world?s murk, Marulneekkiyar made his avatar
To chase the inner murk of souls away.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: March 29, 2016, 09:32:20 AM »
Verse  17:

புகழனார் தமக்குரிமைப்
   பொருவில்குலக் குடியின்கண்
மகிழவரு மணம்புணர்ந்த
   மாதினியார் மணிவயிற்றில்
நிகழுமலர்ச் செங்கமல
   நிரையிதழின் அகவயினில்
திகழவருந் திருவனைய
   திலகவதி யார்பிறந்தார்.

His wife Matiniyar hailed from a matching clan,
Equally great and matchless; in due time she bore
A daughter fair known as Tilakavatiyar,
The equal of Lakshmi in beauty and virtue.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: March 29, 2016, 09:30:22 AM »
Verse  16:

அக்குடியின் மேல்தோன்றல்
   ஆயபெருந் தன்மையினார்
மிக்கமனை அறம்புரிந்து
   விருந்தளிக்கும் மேன்மையினார்
ஒக்கல்வளர் பெருஞ்சிறப்பின்
   உளரானார் உளரானார்
திக்குநில வும்பெருமை
   திகழவரும் புகழனார்.

From that clan hailed Pukazhanar, whose glory
Filled the directions eight; he was of lofty disposition,
A true scion of the clan; he was a righteous householder
Who was ever hospitable; in ever-growing glory manifold
He lived, nay, flourished with his kith and kin.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: March 29, 2016, 09:28:24 AM »
Verse  15:

தலத்தின்கண் விளங்கியஅத்
   தனிப்பதியில் அனைத்துவித
நலத்தின்கண் வழுவாத
   நடைமரபிற் குடிநாப்பண்
விலக்கின்மனை ஒழுக்கத்தின்
   மேதக்க நிலைவேளாண்
குலத்தின்கண் வரும்பெருமைக்
   குறுக்கையர்தங் குடிவிளங்கும்.

In that exemplary city peerless flourished families
Well-established in piety and righteous conduct;
Among those virtuous Velalas, flourished
The flawless and hoary clan of Kurukkai.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: March 29, 2016, 09:25:29 AM »
Verse 14:

மலர்நீலம் வயல்காட்டும்
   மைஞ்ஞீலம் மதிகாட்டும்
அலர்நீடு மறுகாட்டும்
   அணியூசல் பலகாட்டும்
புலர்நீலம் இருள்காட்டும்
    பொழுதுழவர் ஒலிகாட்டும்
கலநீடு மனைகாட்டும்
    கரைகாட்டாப் பெருவளங்கள்.

The fields do reveal lilies blue; the full moon reveals
Its dark marks; the long streets are digit
With gemmy swings rocked by men; the predawn blue
Reveals the din of tillers; the jars and the vessels
In mansions huge reveal wealth untold.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: March 29, 2016, 09:23:25 AM »
Verse  13:

ஆங்குவன முலைகள்சுமந்
   தணங்குவன மகளிரிடை
ஏங்குவன நூபுரங்கள்
   இரங்குவன மணிக்காஞ்சி
ஓங்குவன மாடநிரை
   யொழுகுவன வழுவிலறம்
நீங்குவன தீங்குநெறி
   நெருங்குவன பெருங்குடிகள்.

In that hoary city nothing languishes save the waists
Of heavy-bosomed belles; their anklets alone murmur;
Their girdles only wail; cornices alone spiral up;
That which informs even the low is flawless dharma;
That which moves away is only the way of evil;
Those that close in are only families of great renown.   

Arunachala Siva.

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