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Messages - Subramanian.R

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9856
General topics / Re: Tevaram - Some select verses.
« on: July 16, 2016, 08:44:50 AM »
Verse  503:


ஆடல் நீடுவ துகிற்கொடி
    கொடிகள் அணிகுழற்
தோடு சூழ்வன சுரும்பொடு
    தமனியத் தசும்பு
காடு கொண்டன கதலிதோ
    ரணநிரைக் கமுகு
மாட மாளிகை மண்டபங்
    களின்மருங் கெல்லாம்.



Beside all alcoves, mansions and towers
Cloth-pennants and creeper-like women
Endowed with beauteous hair, danced;
Bees and golden pots sought the petals of flowers;
Plantains, Toranas and Arecas rose like a forest.

Arunachala Siva.

9857
General topics / Re: Tevaram - Some select verses.
« on: July 16, 2016, 08:41:45 AM »
Verse 502:


நான மான்மத நளிர்பெருஞ்
சேற்றிடை நறும்பொன்v தூந றுந்துகள் சொரிதலிற்
சுடரொளிப் படலை
ஆன வீதிகள் அடிவலித்
தவைகரைந் தலைய
வான மாரியிற் பொழிந்தது
மலர்மது மாரி.


In the cool and great paste of sandalwood
Mixed with civet and musk, fragrant gold-dust
Was poured and the spicy cream was sprinkled
On the bright streets;
(dried by the sun) as these irritated
The soles of feet, the Karpaka rained honey-laden blooms
And made them run a demulcent stream.

Arunachala Siva.

9858



In good and happy times, hardly few think about God or Guru.
When the life situation becomes utterly unmanageable, with penury,
diseases, sorrows, one should think of God or Guru. But we do not
do that.  Because, our ego tries to fight these miseries, without
seeking God or Guru or we become deluded by the events around
us and do not have mental make up to think of God or Guru.  That
is why, one Azhwar said:  Appothaikku, Ippothe solli vaithen Narayana.
"I do not know whether I can chant your names Narayana, in times of
unbearable distress, and that is why I am chanting your names now!"   
This is the situation.  But we do not chant his names ippothe, now itself,
as a reserve for appothe, at that time of distress.  This is the human behavior
for most people.

When the horses became jackals again at night, the Pandya King
grew very angry at Saint Manikkavachagar and made him walk on
the summer sands of Vaigai river, with hot bricks on his head.
The Saint sang:  "Namasivaya, Namasivaya, even if I faint I should
think and chant your name in subconscious state!" 

How many of us can do this?  It is very difficult.  On the last day
of His avatara period, that is on 14th April 1950, at about 8 PM,
the inmates in the Asrmam suddenly started in chorus, singing:
Arunachala Siva, Arunachala Siva....  Bhagavan Ramana raised His
back from the pillows and looked at them with abundant grace and
thankfulness.  Tears rolled down from His eyes. At 8.47 He left
His body as a meteor!  He is the complete Guru, with no mind/body consciousness
for 54 years and no vasanas whatsoever.

Arunachala Siva.

9859

Atma Vicharam:

1. Inititally some scheduled time should be allotted.  Preferably
at night, when the world around is quiet.  This scheduled time
should be increased.

2. In due course, it becomes uninterrupted throughout the day,
even during work and in work-stations.

There are many conversations in "Talks" and "Day By Day" and "Letters from Sri Ramanasramam" and "Maharshi's Gospel", covering these aspects.

3.  He has told Annamalai Swami (vide Sri Ramana Ninaivugal -
Tamizh by Annamalai Swami) once:  "Opening the eyes and doing
self enquiry or meditation is better in the beginning.  Closing the
eyes would create rush of unwanted thoughts in larger measure.
It is like throwing a ball at a wall, standing very close to that wall.
The ball will rebound with higher speed to hit you.  If you throw
a ball at a wall from a distance, the rebounding ball will not come
speedily."

Arunachala Siva

9860
Verse  146:


The inferior bliss that arises with the objects of sense, lasts for some time, then disappears is of little
worth;  the superior bliss is that which is all consuming and endures without intermission.  Can it
be gained by the discriminating mind? The bliss which appears and is subsequently lost is synonymous
with the alternating states of pleasure and pain.  Your true state is that of the bliss which neither
appears nor subsides.


The state referred to in the first part of the verse is that of those who try to experience bliss with
the discriminating mind, it being understood that no such attempt on the part of the Jnani would,
or could, be made.   

The state of being merged in the Self is one of pure bliss, yet it is not perceived as such, since there
is no discriminating intelligence to perceive it.  Being of the very nature of the Self, it neither appears
nor disappears.  This is rather like the state of deep sleep, which we recognize to have been blissful
only on waking up from it. If we imagine therefore a state which is like deep sleep, but filled with
undifferentiated awareness, then we have some idea of the state being alluded to here.

(to be continued when the next issue of Mountain Path is received.)

contd.,

Arunachala Siva.     

9861
Verse  16:



என்னைஅப் பாஅஞ்சல் என்பவர் இன்றிநின்
    றெய்த்தலைந்தேன்
மின்னையொப் பாய்விட் டிடுதிகண் டாய்உவ
    மிக்கின்மெய்யே
உன்னையொப் பாய்மன்னும் உத்தர கோசமங்
    கைக்கரசே
அன்னையொப் பாய்எனக் கத்தன்ஒப் பாய்என்
    அரும்பொருளே.



As there was none who could tell me,
"O son,
fear not !"
roamed about all wearied.
O fulgurant One !
Will You forsake me?
Truly speaking Your peer is Your own Self.
O my rare Ens !
O King of ever-during Uttharakosamangkai !
You are like Mother !
You are like Father !


contd.,

Arunachala Siva.

9862
Verse  15:


களிவந்த சிந்தையொ டுன்கழல் கண்டுங்
    கலந்தருள
வெளிவந்தி லேனை விடுதிகண் டாய்மெய்ச்
    சுடருக்கெல்லாம்
ஒளிவந்த பூங்கழல் உத்தர கோசமங்
    கைக்கரசே
எளிவந்த எந்தை பிரான்என்னை ஆளுடைய
    என்னப்பனே.



O Uttharakosamangkai`s King whose flowery ankleted feet are the source of all true lights !
O my Sire and Lord-God who is easy of access !
O my Father Who rules and has me as Your servitor !
Having beheld Your ankleted feet with a rejoicing mind,
I gained not Your grace to get merged with You.
Will You forsake me?

contd.,

Arunachala Siva.

9863
General topics / Re: Abhirami Andati - verses and meanings:
« on: July 15, 2016, 12:17:51 PM »
Verse  63:


63: தேறும்படி சில ஏதுவும் காட்டி, முன் செல்கதிக்குக்
கூறும் பொருள், குன்றில் கொட்டும் தறி குறிக்கும்--சமயம்
ஆறும் தலைவி இவளாய் இருப்பது அறிந்திருந்தும்,
வேறும் சமயம் உண்டு என்று கொண்டாடிய வீணருக்கே.

ஆறு சமயங்களுக்கு தலைவியாக இருக்கக் கூடியவள், அபிராமி அன்னையாகும். அவளே பேதையர்களுக்கு நற்கதியடைவதற்குச் சில உண்மையான வழிகளைக் காட்டுபவள். அப்படியிருந்தும் சில வீணர்கள் பிற சமயம் உண்டென்று அலைந்து திரிகிறார்கள். இவர்களின் செயல் பெரிய மலையைத் தடி கொண்டு தகர்ப்பேன் என்பது போல் உள்ளது.


Abhirami, our Mother is the head of the six religions.*  She is the one who shows the way even to the
ignorant, the true way,  to attain the good goal of Mukti.  Even if this be so, some ignorant people say
that there are other way and roam about. The acts of these are similar to the act of breaking a big
mountain with a log of wood.

* six religions are Saivam, Saktam, Ganapatyam, Kaumaram, Vaishnavam and Souram (the worship
of Sun alone.

contd.,

Arunachala Siva.         

9864
45.  The assertion 'I am the body' is regarded as the limitation.  In all the three periods of time it is not.
All is Brahman alone.

46.  The understanding 'I am the body' is described as the all sorrowful.  In all the three periods of time
it is not.  All is Brahman alone.

47. The knowledge 'I am the body' is talked about as the great mistouch.  In all the three periods of time
it is not. All is Brahman  alone.

48. The assertion 'I am the body' is remembered as verily death.  In all the three periods of time it is not.
All is Brahman alone.

49.  The assertion 'I am the body' is regarded as unpleasant.  In all the three periods of time, it is not.
All is Brahman alone.

50. The assertion 'I am the body'  is reminiscent as the great sin. In all the three periods of time, it is not.
All is Brahman alone.

51.  The assertion 'I am the body' -- that verily is overwhelming, it is said.  In all the three periods of
time it is not. All is Brahman alone.

52. The notion ' I am the body' is to be remembered as all faults. In all the three periods of time it is not.
All is  Brahman alone.         

contd.,

Arunachala Siva.

9865
546. To be free from the notion 'I am not Brahman' is itself the knowing of the Brahma. Freedom
from the notion that anything not the Self, is the Self is the right knowing of the Self.

547. When, by making the Quest of one's Self, one becomes consumed like food, by the Supreme
One, how can any one survive as separate from Him, who could be named a Sage?

548.  How can one, after experience the Truth of Non Duality (in that Supreme State), remain
separate from the Supreme Being?  For that State has been styled, by Sri Krishna, Himself the
Supreme One, as Merger into the Brahman.

549.  In he sacred lore the Sage is described in the same terms as the Brahman Itself is described.
Since the True Nature of the Brahman is Pure, Supreme Consciousness, the true nature of the Sage
is not different.

550.  Since no one has two selves, it follows that the sayings,'I know my Self' and 'I do not know my
Self' are both ridiculous.  The Self never becomes an object for knowledge. Such is the statement on
this point made by the Most Holy One.

551. This State of being one's own True Self freed from all limiting super-impositions (the sheaths)
is called the State of Non Duality, because therein the Supreme Sole Reality, the Infinite  Brahman ,
is not other than the Self.

552.  The State of  Non Duality of the Real Self, experienced by the Sage by attaining the Supreme
State,  is not the fruit of the practice of sadhana, but is the eternal Nature of that Self.

553.  Some say that this Duality (variety) will remain real so long as one is engaged in practicing
sadhana, but when the goal is reached, Non Duality will come into being by the extinction of the
Duality.

554.  These men do not know the Truth of the Transcendental State,  beyond Space and Time,
and wherein the world has not come into being. Non Duality has neither beginning nor end.
Duality, with space and time, is unreal always.

contd.,

Arunachala Siva.                     
     
   

9866
General topics / Re: Tevaram - Some select verses.
« on: July 15, 2016, 08:21:15 AM »
Verse 501:


படியில் ஞானமுண் டருளிய
பிள்ளையைப் பணிதற்
கடியர் சென்றெதிர் கொளஎழுந்
தருளும்அஞ் ஞான்று
வடிகொள் சூலத்தர் மன்னிய
பொன்மதில் ஆரூர்க்
கடிகொள் பேரணிப் பொலிவையார்
முடிவுறக் காண்பார்.

To welcome and bow low before the godly child,
The Partaker of Gnosis, when he servitors came,
Who could ever total behold, the bright
And bejeweled beauty of Aaroor girt
With beauteous fort-like walls, and presided over
By the Lord who wields a trident?   

Arunachala Siva.


9867
General topics / Re: Tevaram - Some select verses.
« on: July 15, 2016, 08:18:40 AM »
Verse 500:


பொங்கிய சிந்தை விருப்பின் வெள்ளம்
    பொழிந்து புவிமேற் பொலிவ தென்ன
எங்குங் குளிரொளி வீசு முத்தின்
    இலங்கு சிவிகை இழிந்த ருளிச்
செங்கை நிறைமலர் கொண்டு தூவித்
    திருவிருக் குக்குறள் பாடி ஏத்தித்
தங்கள் பிரான்அர சாளும் ஆரூர்
    தனைப்பணி வுற்றார் தமிழ் விரகர்.



Down he descended from the palanquin of pearls
Which cast their cool rays everywhere;
It was as if the swelling flood of love overflowed
From his heart and shone bright on earth;
In all reverence he scattered from his roseate hands
Flowers the adoration; he, the master of Tamizh,
Hailed the city in Tiruvirukku-k-Kural and bowed low
Before the city of Aaroor ruled by his Ruler.

Arunachala Siva.

9868
General topics / Re: Tevaram - Some select verses.
« on: July 15, 2016, 08:15:35 AM »
Verse 499:


வானுயர் செங்கதிர் மண்டலத்து
    மருங்கணை யுங்கொடி மன்னும்ஆரூர்
தானொரு பொன்னுல கென்னத் தோன்றும்
    தயங்கொளி முன்கண்டு சண்பை வந்த
பானிற நீற்றர் பருக்கை யானைப்
    பதிகத் தமிழிசை பாடி ஆடித்
தேனொடு வண்டு முரலுஞ் சோலைத்
    திருப்பதி மற்றதன் எல்லை சேர்ந்தார்.


The streamers wafted and seemed to reach
The red-rayed Surya-mandala on high;
He first beheld
(even from a distance) the effulgence
Of ever-during Aaroor which blazed like a peerless
Golden city; the godly child of Sanbai. The wearer
Of milk-white stripes of holy ash, sang
Again and again, the melodic decad beginning
With the words: "Parukkai yaanai?" and danced for joy;
Thus he came to the limits of the holy city girt
With gardens where the bees and their mates hum in joy.


Arunachala Siva.

9869
General topics / Re: Tevaram - Some select verses.
« on: July 15, 2016, 08:12:36 AM »
Verse 498:

துணரிணர்ச் சோலையுஞ் சாலி வேலித்
    துறைநீர்ப் பழனமுஞ் சூழ்க ரும்பின்
மணமலி கானமும் ஞானம் உண்டார்
    மருங்குற நோக்கி மகிழ்ந் தருளி
அணைபவர் அள்ளற் கழனி ஆரூர்
    அடைவோம் எனமொழிந் தன்பு பொங்கப்
புணரிசைச் செந்தமிழ் கொண்டு போற்றிப்
    பொன்மதி லாரூர்ப் புறத்த ணைந்தார்.


he Partaker of ambrosial wisdom beheld on all sides
Gardens rich in flower-bunches, fields digit with channels
Where paddy crops stood enclosing them like fence
And plantations of sugar-canes; he rejoiced and moved on
Singing thus: "We will reach Aaroor girt with miry fields."
In swelling love he hymned in Tamizh-- melodious
And splendorous, and came to the outskirts
Of Aaroor girt with the beauteous fort-like walls.


Arunachala Siva.

9870
General topics / Re: Tevaram - Some select verses.
« on: July 15, 2016, 08:10:02 AM »
Verse 497:


சொற்பெரு வேந்தருந் தோணி மூதூர்த்
    தோன்றல்பின் காதல் தொடரத் தாமும்
பொற்புக லூர்தொழச் சென்ற ணைந்தார்
    புகலிப் பிரானும் புரிந்த சிந்தை
விற்குடி வீரட்டஞ் சென்று மேவி
    விடையவர் பாதம் பணிந்து போற்றிப்
பற்பல ஆயிரந் தொண்ட ரோடும்
    பாடல னான்மறை பாடிப் போந்தார்.



While the love of the great Monarch of Speech
Followed the chief of hoary Tonipuram, he hied
To beauteous Pukaloor to adore there;
The lord of Pukali with his thought ever-fixed on the Lord,
Came to Virkudi Veerattam, and adored and hailed the feet
Of the Lord whose mount is the Bull; then, circled by myriads
Singing the decade beginning with the words:
"Paatal naan marai?"

Arunachala Siva.

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