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Messages - Subramanian.R

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Faith in Guru's Teachings:

Everyday , whether it is short or long, needs a conviction and steadfast faith in Guru's words.
Many devotees used to ask Bhagavan Ramana whether they could  take up surrender instead
of self inquiry, presuming that the former was easy.  Bhagavan Ramana smiled and told them:
"Do not think surrender is easy,  it is as difficult as self inquiry."  Both the ways need conviction
and faith in Guru's teachings and guidance.

Arunachala Siva.


Who am I?

Bhagavan Ramana in Who am I?

Sivaprakasam Pillai asked Him:  What is the difference between non-
attachment and jnana?

Bhagavan replied:  "Non attachment and Jnana are not different. Both
are the same.  Non attachment is where the mind does not go after
any objects/persons.  Jnana is where no object/person appears.

Arunachala Siva.

General Discussion / Re: Atyashrama - John Grimes:
« on: January 27, 2016, 12:53:20 PM »
In the 1930 's, a devotee called Perumal Swami, who had managed Sri Ramanasramam prior to 1922,
instigated a court case against Ramana Maharshi and his brother Chinnaswami. The later had taken over
the management of the Asramam around 1928. Perumal Swami claimed in his submission to the court
that he was still the legitimate manager of Sri Ramanasramam, and attempted to support his case with some
rather convoluted logic. Firstly, he declared that since Bhagavan was a Sannyasin, He could not legally
own land or property.  This being so, Perumal Swami argued, Bhagavan had no rights over the property
known as Sri Ramanasramam.  Perumal Swami then went on to argue that since Bhagavan could not own
any of the Asramam's property,  He had no authority to appoint His brother to manage it. He then advanced
his own case by saying that since he had been the undisputed manager at Skandasramam, where Bhagavan
had lived from 1916-1922, he must still be the Asramam manager because neither Ramana Maharshi nor
anyone else was legally competent to remove or replace him.

In the court, (proceedings were held in the Asramam itself), Sri Ramana was asked:

Question:  To which Ashrama does Bhagavan belong?

Bhagavan: Atyashrama.

Question: What is it?

Bhagavan:  It is beyond the four commonly known ashramas.

Question:  Is it Shastraic?

Bhagavan:  Yes, it is mentioned in the Sastras.

(Talks $ 281)


Arunachala Siva.           

General Discussion / Re: Adhisthana - John Grimes:
« on: January 27, 2016, 12:38:15 PM »
Whether seeing the world or 'seeing' the Self, what is it that the Sage sees?  Sri Ramana said: 'Seeing the
world, the Sage sees the Self which is the substratum of all that is seen.  The ignorant person, whether
he perceives the world or not, is ignorant of his true being, the Self....the ordinary man lives in the brain
unaware of himself in the Heart.   The Sage lives in the Heart. When he moves about and deals with men
and things, he knows that what he sees is not separate from the one Supreme Reality.'  (Maharshi's Gospel,
Book II, Ch. 3).

Comparing the adhisthana to a cinema screen, Bhagavan remarked, 'The ajnani sees the jnani active
and is confounded.  The world (jagat) is perceived by both.  But their outlooks differ.  Take the instance
of the cinema.  There are pictures moving on the screen.  Go and hold them. What do you hold?  It is
only the screen.  Let the pictures disappear. What remains over?  The screen again. So also here. Even
when the world appears, see to whom it appears.  Hold the substratum of the 'I'.  After the substratum
is held what does it matter if the world appears or disappears?  (Talks $  65)


Arunachala Siva.       

General Discussion / Re: The Man on the Golden Horse:
« on: January 27, 2016, 12:26:47 PM »
As a boy he had heard marvelous tales about Saladin, Rashid ad Sinan, Richard Coeur de Lion,
the Knights Templar and the Crusader armies, the coming of the Egyptian Mamlukes and the Ottoman
Turks.  He knew still better, as if he had seen and befriended them himself, the visitors from afar who
came to Damascus, such as T.E. Lawrence, David Rockefeller, Freya Stark, Agatha Christie, Theodore
Roosevelt, Mustafa Kemal Ataturk, George Santayana, Charles Lindberg and Prince Aly Khan. All of
these people, he said, were his 'contemporaries' or 'coevals', men and women who 'strayed into this
world and then out of it'  before his very eyes, leaving behind rich reputations and passionate defenders.

As well as many detractors.  The old horseman sprang from a family of Gypsy origin and retained a
vast repertoire of ancestral lore in a purely narrative form.  As if poetry and song had been created
only for him, and only now, so that he could sate his thirst for self expression and his deep desire
for purer, richer,more perfect understanding. His horse was a shimmering palomino steed that looked
as if pure gold had been poured over it, giving a lustrous shine, a near blinding radiance, like the sun
at the top of the sky.  He was called 'Noah' because his head was said to be an ark, or as some people
called it a hive, full of precious honeycomb of unwritten knowledge. 


Arunachala Siva.       

General topics / Re: The Bliss of No Want - Vasko Kohlmayer:
« on: January 27, 2016, 12:09:46 PM »
And then, after a few minutes of intense focus, the answer suddenly came to him in a moment of great
relief and clarity.  In that moment, he saw that even if he were to die that very night there was nothing
he would want, because he already had everything he ever needed.  He saw clearly and beyond doubt
that there was nothing in this world that could make him more whole or complete than he already was.
Upon realizing this a great spring of happiness seemed to burst happiness kept rolling through his body
and mind.  He broke into an ecstatic laughter mixed with tears of joy.  Never before had he experienced
such intense ecstasy and rapture. This lasted for a long time and even though it eventually diminished
in intensity its after glow has never really left.

When Radovan experienced that afternoon was nothing more than the truth of Sri Ramana's statement,
'No want is the greatest bliss.'  The instant he saw that he neither lacked nor needed anything all his
desires dropped away including the desire for life itself.   All that remained at that moment was his bare
nature stripped of all wants.  And that was precisely the point of at which the gates of bliss broke
wide inside him. Suddenly and unexpectedly while sitting behind the steering wheel of his car he
found himself in Paradise.


Arunachala Siva.     

The Material Sheath:

Verse 154:

The body is the first sheath. It is a transformation of food.  It lives by food and dies, without it.
Therefore, its name is the 'food sheath' (Annamaya Kosa).

Verse 155:

It is insentient as a jar, and how different are its aspects! It is the object of your senses and
cannot be enjoyer of them.  It cannot be the Atman, the enjoyer of all changes.

Verse 156:

The body has hands and feet, etc., whereas the Atman is spirit.  The body lives, but undergoes
change. The Atman is the real life, whereas the body's life is borrowed. The body can be controlled,
but the Atman is always the controller.

Verse 157:

The body cannot live without food, and food is the cause of the body.  So it has a cause , the Atman
has no cause, but is self existent.  The heap of bones, smeared with blood and flesh, filled with impure
things -- very, very impure  --how can it be the knower of bliss? The Self is separate from it.   


Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: January 27, 2016, 10:22:29 AM »
Verse 17:

பெருவிறல் ஆளி என்னப்
   பிறங்கெரி சிதற நோக்கிப்
பரிபவப் பட்டு வந்த
   படர்பெருஞ் சுற்றத் தாரை
ஒருவரு மெதிர்நில் லாமே
   ஓடிப்போய்ப் பிழையு மன்றேல்
எரிசுடர் வாளிற் கூறாய்த்
   துடிக்கின்றீர் என்று நேர்ந்தார்.

He looked at the host like an angered lion
And from his looks sputtered sparks of fire;
Addressing the hostile throng of kin that thither
Gathered feeling dishonored and stigmatized,
He said: "Flee away, every one of you, and be saved;
Otherwise you will all be cut and quartered
By my sword blazing sharp."   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: January 27, 2016, 10:19:40 AM »
Verse  16:

மறைமுனி யஞ்சி னான்போல்
   மாதினைப் பார்க்க மாதும்
இறைவனே அஞ்ச வேண்டா
   இயற்பகை வெல்லு மென்ன
அறைகழ லண்ணல் கேளா
   அடியனே னவரை யெல்லாம்
தறையிடைப் படுத்து கின்றேன்
    தளர்ந்தருள் செய்யே லென்று.

As the Vedic Muni looked at her as if scared,
She said: "O lord, fear not; Yeyar-Pakai 'll triumph."
Hearing this, Yeyar Pakai, the wearer of heroic anklet, said:
"I, your slave will fell them all to fall on earth;
Feel not depressed at all."

Arunachala Siva.   

General topics / Re: Tevaram - Some select verses.
« on: January 27, 2016, 10:16:58 AM »
Verse  15:

வழிவிடுந் துணைபின் போத
   வழித்துணை யாகி யுள்ளார்
கழிபெருங் காதல் காட்டிக்
   காரிகை யுடன்போம் போதில்
அழிதகன் போகேல் ஈண்டவ்
    வருங்குலக் கொடியை விட்டுப்
பழிவிட நீபோ வென்று
   பகர்ந்தெதிர் நிரந்து வந்தார்.

Before the Lord-Guide who fared forth casting
Looks of lust on the woman, followed by him
Who came with them to protect them on their way,
They stood thick, and said: "O evil one! Stop!
Leave her, the gentle creeper -- the paragon
Of our clan --, and go away freed of your sin."

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: January 27, 2016, 10:11:21 AM »
Verse  14:

வேலொடு வில்லும் வாளுஞ்
   சுரிகையு மெடுத்து மிக்க
காலென விசையிற் சென்று
   கடிநகர்ப் புறத்துப் போகிப்
பாலிரு மருங்கு மீண்டிப்
   பரந்தஆர்ப் பரவம் பொங்க
மால்கடல் கிளர்ந்த தென்ன
   வந்தெதிர் வளைத்துக் கொண்டார்

Armed with javelins, bows, swords and daggers
They rose like a hurricane and reached
The guarded outskirts of the city and stood thronging
Encircling them; loud was the din and noise.
It looked as though the sea itself rose up in arms.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: January 27, 2016, 08:36:17 AM »
Verse 13:

மனைவியார் சுற்றத் தாரும்
   வள்ளலார் சுற்றத் தாரும்
இனையதொன் றியாரே செய்தார்
   இயற்பகை பித்தன் ஆனால்
புனையிழை தன்னைக் கொண்டு
   போவதா மொருவ னென்று
துனைபெரும் பழியை மீட்பான்
   தொடர்வதற் கெழுந்து சூழ்வார்.

The kin of the wife and also of the munificent lord,
Thus thought: "Whoever did act like this?
Yeyar-Pakai is sure demented; but does that mean
Some one else can walk away with his wife?"
To cure them of the stigma, they rose to bar their way.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: January 27, 2016, 08:34:31 AM »
Verse  12:

வாளொடு பலகை யேந்தி
   வந்தெதிர் வணங்கி மிக்க
ஆளரி யேறு போல்வார்
   அவரைமுன் போக்கிப் பின்னே
தோளிணை துணையே யாகப்
   போயினார் துன்னி னாரை
நீளிடைப் படமுன் கூடி
   நிலத்திடை வீழ்த்த நேர்வார்.

Out he came armed with sword and shield
And bowed before Him; he looked a heroic lion;
He caused the tapaswi and the matron walk before him;
Them he followed close, ready to smite them all
Who would offer any resistance.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: January 27, 2016, 08:32:08 AM »
Verse 11:

என்றவர் அருளிச் செய்ய
   யானேமுன் செய்குற் றேவல்
ஒன்றிது தன்னை யென்னை
   யுடையவர் அருளிச் செய்ய
நின்றது பிழையா மென்று
   நினைந்துவே றிடத்துப் புக்குப்
பொன்றிகழ் அறுவை சாத்திப்
   பூங்கச்சுப் பொலிய வீக்கி.

When thus He spake, Yeyar-Pakaiyar thought:
"This is a service which I myself should have done
Unprompted; now that I have made him tell me
What I should do, I am become blame-worthy."
He then moved into another apartment, decked himself
With golden vestments and tight breeches.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: January 27, 2016, 08:29:40 AM »
Verse  10:

மாது தன்னைமுன் கொடுத்தமா தவர்தாம்
   மனம கிழ்ந்துபே ருவகையின் மலர்ந்தே
யாது நானினிச் செய்பணி என்றே
   இறைஞ்சி நின்றவர் தம்மெதிர் நோக்கிச்
சாதி வேதிய ராகிய தலைவர்
   தையல் தன்னையான் தனிக்கொடு போகக்
காதல் மேவிய சுற்றமும் பதியுங்
   கடக்க நீதுணை போதுக வென்றார்.

The great tapaswi Yeyar-Pakaiyar who gifted away his wife
Felt greatly delighted and bloomed in happiness;
Bowing he said: "Is there any thing else I can do"?
Hearing him, the true Brahmin -- the Lord --, said:
"As I have to proceed singly with this woman
You should accompany and help me
Pass this town unmolested by your loving kin."   

Arunachala Siva.

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