The previous 'Open Thread' appear to be malfunctioning by posting each comment twice. I am starting a new one to see if that solves the problem.
I omitted to mention earlier that a new feature has been added to the 'Recent Comments' box. Near the top there is an icon of two people. If you click on it, you will see a list of the users who have made the last twenty-five comments. If you then tick the white box to the left of the user's name, the recent comments of that particular user will be featured. You can then open them all with the 'expand all' option, or open them one by one by clicking on the plus sign.
If you want to do a search for older comments, click on the 'next' box and comments 26-50 will display. Click again and 51-75 will appear. And so on. The same search facility is available inside each twenty-five comment block.
I omitted to mention earlier that a new feature has been added to the 'Recent Comments' box. Near the top there is an icon of two people. If you click on it, you will see a list of the users who have made the last twenty-five comments. If you then tick the white box to the left of the user's name, the recent comments of that particular user will be featured. You can then open them all with the 'expand all' option, or open them one by one by clicking on the plus sign.
If you want to do a search for older comments, click on the 'next' box and comments 26-50 will display. Click again and 51-75 will appear. And so on. The same search facility is available inside each twenty-five comment block.
5,000 comments:
«Oldest ‹Older 1201 – 1400 of 5000 Newer› Newest»Aashada Pooram - AandaL Birth Day:
AandaL grew up in a spiritual atmosphere, with her father telling her glories of Narayana. Vishnu Siddhar used to collect flowers from the garden and make a nice garland and submit it to the temple of Narayana in Srivilliputtur. The young girl AandaL was wearing this garland, imagining herself the bride of Ranganatha and then keeping it back in the place for her father to take it to the temple. This was not known to Vishnu Siddhar. One day, he observed this act of her foster daughter and got annoyed very much. He kept that garland on one side and made another garland and took it to the Temple. While the garland was being adorned on Narayana's idol in the temple, it fell down. Many times, it fell down and then Vishnu Siddhar heard a voice telling: I only want the garland that was worn by your daughter and that is the most pleasing thing for me. Please bring it. Vishnu Siddhar went back and brought that garland and adorned Narayana's image in the Temple.
Vishnu Siddhar soon realized that her daughter was not an ordinary mortal and she was Lakshmi herself. Aandal was also pestering her father to take her to Sri Rangam to see Ranganatha. When they went to Sri Rangam Temple, Aandal merged with Ranganatha.
Though the foster father was grieved about his loss of daughter, he was also very happy that his daughter was born to marry Ranganatha and was in fact Lakshmi herself.
Visnu Ssiddhar or Periyaazhwar's songs are there in the collection of 4000 poems on Narayana and this is called Periyaazwhar Tiru Mozhi, the Holy Words of Periyaazhwar.
Aandal in all composed 143 songs on Naryana. The main one is the group of 30 songs called Tiruppavai, which is sung in the month of Dhanur in the early mornings. Of these, the 29th song is said to be for Nitya anusanthanam, for daily recital. Tiruppavai along with Tiruvembavai of Saint Manikkavachagar is sung on the early mornings of Dhanur month. In Tiruvembavai, the 10th song is considered fit for nitya anusanthanam, daily recital.
Aandal also sang a group of 11 songs called Varanam Aaiyram - where she describes beautifully the marriage function of hers with Narayana. She has also composed another group of 102 songs, and all the 143 songs are called Naachiyar Tirumozhi.
For the propagation of Tiruppavai and Tiruvembavai, the credit goes to Maha Periyava of Kanchi, who started giving booklets containing these songs free to children and even elders and asking them to sing in groups either at home or coming around the streets of their town. This was started in 1960s.
This practice has somehow not been followed nowadays, excepting in some Sri Vaishnava and even other homes, where these are chanted in the early mornings of Dhanur month.
concluded.
A Forest in Flames - Now Burning out.
[From souvenir celebrating the centenary of advent of Sri Bhagavan,
1996]
An article by Embers:
Though born to wealthy parents, who were religious minded, I was disinterested even while young about the comforts of life, but was sincerely yearning and praying fervently to attain the feet of God in this birth itself.
Things were going smoothly for some years without disruption. But lady fortune deserted the family when I was sixteen years and the greatest tragedy befell when my father left this world suddenly.
This was a turning point in my life as I had to face many difficulties and tribulations.
Life became intolerable and at this stage I even started doubting the existence of god.
I wondered, "I was leading a life free from sins, causing harm to none - and why all these sufferings? After seven years of mental agony and bitter experiences in life, a friend of mine casually gave me a book - "Ramana Vijayam" by Suddhanada Bharati. As good luck would have it, after reading the book, I decided to visit Sri Bhagavan Ramana Maharshi.
I went to the Asramam in the year 1943. I saw the Sage seated in the meditation hall and was simply swallowed up by His benign Grace. This went on for three consecutive days. I now had an urge within, that the Maharshi should shower me with a verbal blessing. And I was fortunate enough on the fourth day to meet Him when He was coming down the Hill, with only an attendant accompanying Him. On seeing me, He graciously stopped and looked into me.
In complete surrender, I fell at His holy feet. When I stood up, He spoke thus in Tamizh: Kaattukku
Thee vaithaahi vittathu. Adhu thaane erinthu mudiyum. Ini kavalaip pada vendiyathillai.
{The forest has been set on fire. And it will burn out of its own accord. No need to worry hereafterwards.}
I took it to mean that the fire of Grace will rout out the vasanas, the residual impressions based on outer seekings.
During early years, thoughts arose in my mind simultaneously with attachments to the objects of the thoughts in question. But gradually they now float and fade away withou8t staining the consciousness or leaving a residue. Consequently I felt the mind was becoming lighter and lighter. The dawn of a complete void, not an emptiness, but a void charged with potential energy [a pregnant stillness] is not far away.
It is happening!
Runam means desire. Arunam is desirelessness. Chala means movement. Achala means non movement. Hence desirelessness leads to non movement of the mind which is Sivamayam. Arunachalam.
May I also take thiss opportunity to express my sincere thanks to the Asramam authorities who have always extended their kindness and hospitality during my annual visits
to the Asramam since 1943. May Arunachala Ramana shower His Blessings on all of us!
concluded.
The Charm of Self Realization:
[From Spiritual Stories as told
by Ramana Maharshi}
A Swiss Lady: Does Self Realization imply occult powers also?
Maharshi: The Self is the most intimate and eternal Bring whereas the siddhis are foreign. The latter requires effort to acquire while the former does not. The powers are sought by the mind which must be kept alert, whereas the Self is realized when the mind is destroyed. These powers may
be sought and gained even after Self Realization. But then they are used for a definite purpose i.e the benefit of others as in the case of Chudala.
King Sikidvaja and Queen Chudala ruled the kingdom of Malava. Chudala regularly practiced meditation in the silent hours. In due course she realized the Absolute Truth and her face shone brightly and she became much more beautiful than before. The king observing this asked her the reason. The queen replied that it was due to her realization of Truth. The king laughed at her, thinking that realization was possible only through severe austerities and could never be gained while living in a palace. He wanted to leave the kingdom and practice tapas in the forest so that he could gain Realization. The queen tried to dissuade him and suggested that he could carry on the tapas in the palace itself and rule the kingdom as well. Refusing to act on her advice, he went to the forest and performed hard penance. The queen was ruling the kingdom in the king's absence.
The queen taking pity on her husband and anxious to rescue him from the mire of delusion, practiced siddhis and took the guise of Kumbha Muni and stood in front of him, but a few feet above the ground! The king, thinking that some celestial being had descended from the heavens to bless him, fell at hi feet, told him his woes and sought guidance.
contd.,
The Charm of Self Realization:
continues...
The Muni taught the king as follows:
"Karmas can give fruit as ordained by the Lord but Karmas in themselves cannot grant you salvation. By doing disinterested actions, one's mind can become pure. With a pure mind one should contemplate on the Self. This would destroy the vasanas. Then one should approach a master and through his grace learn how to enquire into the nature of the Self. Liberation is possible only through enquiry and not by performing any amount of karma.By renouncing everything, one would realize the Truth."
The king said that he had renounced everything, including his kingdom and family. Kumbha Muni told him that his renunciation was only external and the seeds of attachment were still in him. The king then took out his walking staff, kamandalu and rudrakshas and clothes and threw them away all into the fire and stood without any possession. Still, on being told that he had not renounced completely, the king was ready to drop his last possession, the body, by jumping from the top of the mountain. The Muni asked him: "What harm has the body done to deserve the punishment?" Thereby Muni taught him that he would not realize the Truth by destroying the body, but by only destroying the mind, which was the source of all attachment. The mind identifies itself as 'I' and this was bondage. The snapping of this identity was renunciation of everything. Then the Muni described in detail the sadhana of discrimination.
Thus the king's doubts were dispelled and his mind became pure. The king enuired into the source of Self and soon became one with it and remained in blissful samadhi. Kumbha Muni disappeared and returned after some time. The king was still in samadhi. Chudala roared like a lion to wake him up, but could not. Then taking a subtle form she entered into the king's heart and found it pure and devoid of any latent tendencies. Then in a melodious voice she chanted Sama Veda and like the blossoming of a lotus, the king became aware of the world. The king filled with joy, remained silent not knowing how to express his gratitude. Then as advised by the queen, he returned with her to the kingdom. Thus established in Truth, he ruled the kingdom and lived happily with the queen for a long time.
concluded.
Tirukolakka - A Siva Temple:
When Tiru Jnana Sambandha, the child saint, after having realization in Sirkazhi, proceeded to various Siva temples for praying to the Lord. As he was in each temple, he was singing his songs, with clapping of hands, for tala [rhythm]. Since he was a small boy of 3 or 4 years old, Siva presented him with a pair of small cymbals [thaaLam in Tamizh] made of gold, so that his young palms would not get pain. The golden cymbals would not make the necessary sweet sound, unlike bronze cymbals, which are normally used. However, Siva had given golden cymbals befitting his status. Mother Uma saw this and gave the sound producing capacity to the golden cymbals! This miracle happened in the temple of Tirukolakka. Hence the goddess is named here, Osai Kodutha Nayaki, the goddess who gave sound.
Osai = sound.
Mother Goddess is regarded as Nadha swarupini. The form of Nadha [sound] is the form of Mother. Sri Lalita Sahasranamam calls her as Nadha rupa. Hence, it was natural for Mother to give sound making capacity to the cymbals given by Siva to Tiru Jnana Sambandhar.
****
A nice post by a westerner advocating traditional path to Self-Realization rather than getting confused by pseudo/neo advaita.
Neo-Advaita and the Satsang Movement - by James Swartz
Pantulu Lakshmi Narayana Sastri:
The gentleman was a great scholar and an adept in composing extempore
poetry. He came to have darshan of
Sri Bhagavan sometime in May 1946.
An excerpt from Arunachala's Ramana, Boundless Ocean of Grace, Volume V, Sri Ramanasramam Publication, about this gentleman.
...Later some devotees asked me to give them a performance of my [Lakshmi Naryana Sastri] extempore poetry. When I humbly requested what subject should I compose, they at once chose Sri Bhagavan Himself as the subject. As I started composing my extempore poems, I felt that some divine force had taken possession of me and was composing the poems. I remembered only the beginning and the end and I did not know what I was reciting. Smabasiva Rao, an advocate from Guntur, jotted down the poems, twenty in all, on a piece of paper while the recitation was going on, but as he could not keep pace with my fast recitation, he left some blanks to be filled in later. When the recitation was over, he gave me the paper and requested me to fill in the blank spaces. I told him that the poems had come to my lips quite spontaneously by Sri Bhagavan's Grace, and that I did not myself remember what I had said.
Sri Bhagavan then remarked: "Those poems cannot be filled in. Even if he tries, the original form cannot be recaptured."
Suri Nagamma then told the devotees in the Hall that Pantulu was a great poet and was easily the best poet at that period of time. Sri Bhagavan then remarked: Yes. I know he is a great poet and he also wants to become an avadhani [one who can compose poems on any subject]. But all this is only mental exercise. What is the use of such accomplishments? One should try to acquire peace. Nayana used to say, that running forward at great speed is easy, but running backwards is difficult and even one step is hard to make.
When I [Pantulu] came to hear of Sri Bhagavan's opinions on the composition, I followed his advice and greatly curtailed my poetic ambitions.
*****
Shankar Ganesh,
James Swartz is probably brain washed by Swami Dayananda-many of the 'ideas' that he has expressed have their origin there.Here is a sample of his Ignorance:
"Ramana Maharshi, who had an experience of the Self at the tender age of seventeen, understood the wisdom of practice in so far as he sat in meditation on the self in caves for twenty years and studied the texts of both Yoga and Self Inquiry after he was awakened, although this is not the party line of Ramana devotees. Had he been a Neo-Advaitin, he would have immediately advertised satsang and begun instantly enlightening the world. But he had the wisdom to understand that while the epiphany was the end of his seeking, it was not the end of his work. Had it been, he could have returned home, eaten this mother’s iddlies and played cricket like any normal seventeen year old Tamil boy. Is it unreasonable to assume that he applied the knowledge he gained during his experience, until the mind’s dualistic orientation was reduced to ash in the fire of self knowledge? The notion that his epiphany destroyed his sense of duality once and for all does not jibe with common sense."
The other stupid nonsense is that Vedas only espouse only karma and Jnana!Why then Adi Sankara espoused Bhakti?
Dayananda used to berate the 'All paths lead to God'.James swartz also parrots that.
having attended Dayananda's talks,a couple of them,I soon realized it is simply a waste of time,as he has a habit of running down others.
All in all ,an immature source of half baked 'ideas'.Swartz cannot count himself as a Traditional Vedantist nor Dayananda pass off as one,despite his pitching in that Trade mark as his Unique selling Proposition(USP).
Nothing of much substance in that article.
Namaskar.
Shankar Ganesh/Friends,
Here is an excerpt from an interview that james swartz has given:
"NDM: How would you answer the charge that you speaking out about other teachers is shadow projection, or playing game of one upmanship or a negative competitiveness vasana playing itself out?
James: This is certainly the age of pop psychology and it is very fashionable to psychoanalyze people. In the old days people were busy surviving and did not have time for such frivolities. And when you are a public figure you are inviting projections. As far as the general public is concerned about a third think you are a saint and are happy to worship you, a third don’t think anything and a third think you are a scoundrel and are happy to vilify you. I honestly do not care what people think. I am a good person. I live a righteous life. I help a lot of people and I happen to know what I am talking about. I have been a student of Vedanta for forty years. My teachers are the top Vedanta men in India, Swami Chinmayananda and Swami Dayananda. I am part of an ancient lineage. I invite any Neo-Advaita teacher to do dharma combat on the topic of moksa and how to attain it…specifically the way to attain it…assuming we can agree on a definition of moksa and have impartial rules so that it does not end up being just opinions. In the old days, the society reveled in debate, controversy. They had great debates that lasted weeks with all the different spiritual teachers taking on each other. Controversy is healthy. "
So my suspicion that James Swartz is parroting Dayananda is proving true.
This interview is featured here:
http://www.nondualitymagazine.org/nonduality_magazine.1.jamesswartz.2.htm
Namaskar.
Friends,
Another longstanding doubt.Why does Swami Vivekananda call Social Service as Karma Yoga.What is the relation between this Karma Yoga and that of Karma in Vedas.
Thanks,
-Z
z/friends,
Swamiji has said that he has only taught what is in the upanishads.
Here is the prayer of Ranti deva from Srimad Bhagavatham:
"“I do not aspire for becoming merged in the supreme power of Easwara. Neither do I wish to attain the eight maha siddhis of achievements. I am not even asking for putting a stop to repeated births and deaths. I only wish to surrender to the sorrows of the whole universe in all bodies! Give me all the problems of this world, so that I may not see anyone suffering any more!"
Compare this to what swamiji has said:
"May I be born again and again and suffer a thousand miseries, if only I may worship the only God in whom I believe, the sum total of all souls, and above all, my God the wicked, my God the afflicted, my God the poor of all races.”
Where is new advaita in this?All this talk of Swamiji as the harbinger of New advaita is all the babble of ignorant persons like Swami Dayananda,who are misleading others.
The True Traditional Vedanta AchAryAs are Great ones like kAnchi mahAswAmi.I have quoted the excerpt of the Prayer of Ranti Deva from his Talks.Please refer to what he says about 'Ishti' and 'Poorti' Karmas here:
http://advaitham.blogspot.com/2008_11_01_archive.html
Please scroll down and start reading the story of Ranti Deva from the post dated 27 november 2008.
You may also explore all the other posts that will give a good idea of varna ashrama Dharma(Please shed all one's prejudices and read with an open mind) and associated Karma,etc.
Here is an excerpt from the December 2008 Post(Deivathin kural or Voice of Divinity):
" Rantideva did Daanam with the vision that whosoever the beggar may be, it is another form of Narayana! Ilaiyaan Kudimaara Naayanaar while suffering under absolute poverty, when approached by a devotee of Siva, thought that the person who has come asking for alms was Siva only. He went back to the fields in pouring rain. He then recovered the rice from the fields which he had sown only in the morning! This was dehusked, cooked and served to appease the Siva Bakta's hunger! Siva who had come to him in the garb of a devotee, gave him darshan in all his splendor, with the sliver of a Crescent Moon and Ganga on his matted hair, sitting on the Bull as a Vaahan. That story is described in Periya Puraanam.
89. Amongst all daanam, 'anna daanam' is something special! In Bhagawat Gita, Sri Krishna says that [Ch 3. Sloka 13.], one who searches for food to appease only his own hunger, has to bear the brunt of all his ill deeds. No one will share the burden of his sins! When he eats without sharing, it is as though he is eating his sins only!
90. 'Anna Daanam' has the special capability of fully satisfying the recipient. Money, clothes, jewels, landed property and such may never satisfy the person receiving to such an extent to prompt him to say 'enough'! He or she may be greedy enough to never say 'No more'! When it comes to 'anna daanam', this limit is easily reached. He will rather plead with you to stop serving any more! When he expresses his satisfaction thus, the giver gets complete satisfaction for having provided the food."
Namaskar.
z/Friends,
Here is what Swamiji said:
"I preach only the Upanishads. If you look, you will find that I have never quoted anything but the Upanishads."
Namaskar.
Friends,
An excerpt from The Gospel of Sri Ramakrishna:
"MASTER: "What will a man accomplish by mere lectures without the commission from
God? Once a Brahmo preacher said in the course of his sermon, 'Friends, how much I used
to drink!' and so on. Hearing this the people began to whisper among themselves: 'What is
this fool saying? He used to drink!' Now these words produced a very unfavourable effect.
This shows that preaching cannot bring a good result unless it comes from a good man.
"A high government official from Barisal once said to me, 'Sir, if you begin the work of
preaching, I too shall gird my loins.' I told him the story of people's dirtying the bank of the
Haldarpukur and of its being stopped only when a constable, armed with authority from the
government, put up a notice prohibiting it.
"So I say, a worthless man may talk his head off preaching, and yet he will produce no
effect. But people will listen to him if he is armed with a badge of authority from God. One
cannot teach others without the commission from God. A teacher of men must have great
power. There's many a Hanumanpuri in Calcutta. It is with them that you will have to
wrestle. (Pointing to the people assembled there) These are mere sheep!
"Chaitanyadeva was an Incarnation of God. How little is left of what he accomplished-not
to speak of a lecturer who preaches without authority from God! What good will a lecturer
do?"
Namaskar.
Spiritual Stories as told by Ramana
Maharshi: Asramam Publication -
The Siddhas' Lesson:
In the Vasishtam, it is stated that
Rama, after his return from a pilgrimage, found that the whole world was full of misery and that bearing the body, was itself a cause of misery. He, therefore left everything, even things like eating and drinking, and remained motionless. When Viswamitra asked Dasaratha to send Rama to guard his oblations ceremony, [yagna],
Dasaratha said that Rama was like a mad man and described some of the signs of his madness. On hearing them, Viswamitra said that he was very pleased to hear of those symptoms, that such madness did not come to many people and that he would like to see him and asked for him to be brought. Rama accordingly came, prostrated before all those present and sat down.
Viswamitra saw him and asked him the cause of his madness and addressing Vasishta, said, "Please teach Rama the knowledge of the Self, the knowledge which Brahma taught you and me." Vasishta agreed to do so. While he was teaching, siddhas from all over came to listen to him, and they thought to themselves, "Rama has gained so much knowledge at such a young age. How surprising! How great! What is the use of our living so long?"
****
God within and God in the world:
{From Arunachala's Ramana - Boundless
Ocean of Grace - Volume V. Sri Ramanasramam Publication.}
One morning Sri Bhagavan read out from Jagadeesananda's article in
Free India, the following sentence:
"Through Pravritti, God forgets Himself into Man. Through Nivritti,
Man remembers himself into God."
When the mail came, Sri Bhagavan also read out the following sentences from the letter of an American lady, Veronica.
"Greater is He that is within me than He that is within the World."
"This little, manifesting "I" cannot express, but Thou knowest."
Two days later, Sri Bhagavan casually referred to His two selections from the Bhagavad Gita, Teshameva...[X.2] and Jnanena...[V.16] and remarked that the sense of both the slokas was combined in a single verse of Bhagavatam Aruneneva etc., which means:
"As soon as ignorance is destroyed by knowledge as darkness by dawn, the Self then manifests Itself like the sun."
He further pointed out, how the same idea is conveyed in a single line of Manikkavachagar's Tiruvachakam, Kovil Tiruppadigam, Verse 7. InRu enakku aruLi iruL kadinthu uLLathu ezhginra jnayiRe ponRu.....
"This day on me, in Grace, Thou risest bright, a sun bidding from out of my mind, the darkness flee....."
{originally from Reminiscences of
G.V. Subbaramayya.}
******
Arunachala's Ramana - Boundless Ocean
of Grace. Vol. V:
[From Cohen's Reminiscences}
30th October 1945:
Dilip Kumar Roy of Aurobindo Ashram,
sang this morning in the presence of
Maharshi, in the Hall, and in the evening asked the following questions:
Dilip: Some people reported you to have said that there was no need for a guru. Others gave the opposite report. What does Maharshi say?
Bhagavan: I have never said that there is no need for a guru.
Dilip: Aurobindo and others refer to you as having had no guru.
Bhagavan: All depends on what you call guru. He need not be a human form. Dattatreya had twenty four gurus; the five elements, earth, water, etc., which means that every object in this world was his guru. Guru is absolutely necessary. The Upanishads say that none but a guru can take a man ou9t of the jungle of intellect and sense perceptions. So there must be a guru.
Dilip: I mean a human guru - the Maharshi did not have one.
Bhagavan: I might have had one at one time or other. But did I not sing hymns to Arunachala? What is a guru? Guru is God or the Self. First a man prays to God to fulfil his desires. A time comes, when he will no more pray for the fulfilment of material desires but
for God Himself. God appears to him in some form or other, human or non human, to guide him to Himself in answer to his prayer and according to his needs.
******
Guru and Jagadguru:
Writing about Sri Bhagavan explaining the concept of Guru, I remember one episode in the life of Kanchi Paramacharya. When he was camping somewhere in North India, in a place where there were a lot of Vaishnavas,
there were news that Jagadguru Sri
Chandrasekhara Saraswati was camping in that town. One Vaishnavite got annoyed when he heard that Sri Kanchi Mahasswami was being called as Jagadguru. "How can he be guru of the whole world? I am a Vaishnava and he is not my guru," he was thinking. He also wanted to debate with Acharya that evening on the issue. He came into the camp furiously telling the devotees around that I shall prove to him that he is not a guru of the world. Acharya called him inside and he angrily said the same thing to him.
Acharya smiled and asked him: "Do you know what they mean by calling me Jagadguru? The real meaning is that the world (Jagat], the whole world is my Guru! I never profess that I am the guru of the world. The whole world is guru for me! That is the meaning of Jagadguru."
The questioner saw his shining eyes and then quietly prostrated to him.
*
Incidentally, for Dattatreya also considered a courtesan Pingala as his guru! The story comes in Srimad Bhagavatam.
*****
Love Does That
All day long a little burro labors, sometimes
with heavy loads on her back and sometimes just with worries
about things that bother only
burros.
And worries, as we know, can be more exhausting
than physical labor.
Once in a while a kind monk comes
to her stable and brings
a pear, but more
than that,
he looks into the burro’s eyes and touches her ears
and for a few seconds the burro is free
and even seems to laugh,
because love does
that.
Love Frees.
Meister Eckhart
Ozhvil Odukkam:
Revisiting a rare Vedantic treatise:
{K. Sriram, President Sri Ramana Bhakta Samajam, Chennai. an article
from Mountain Path, April-June 2011. abridged]
Adi Sankara has said, "It is rare to get a human birth." To reap the full benefits of such a rare gift, God keeps sending His emissaries in a continuous stream. Such god-conscious men and women not only guide their fellow human beings on the path of Self but also leave behind their Self experiences in the form of wonderful expositions in prose and poetry for the benefit of posterity. These divine outpourings transcend space and time and shine forth as ever bright pole star in the firmament of spirituality.
One such rare Vedantic text is Ozhivil Odukkam. It was composed by Sri KaNNudaiya VaLLalar, who was born in Sirkazhi, near Chidambaram, in the later half of 14th century. It is interesting to know how he became the chosen disciple of Tiru Jnana Sambandhar. When he was a child, his parents would frequently take him to the famous Siva temple in Sirkazhi. One scene in the temple that made a lasting impression on the child, was the worship performed twice daily at Sannidhi of Tiru Jnana Sambandhar, who was also born in Sirkazhi. Devotees would light camphor and offer prayers at Sambandhar's shrine and then enter the temple. Seeing this repeatedly, the child thought that Sambandhar was the greatest among all the gods in the temple. Thus this great saint poet became an Atma guru in the heart of Sri KaNNudaiya VaLLalar.
Soon KaNNudaiya VaLLalar by his ardent devotion to Jnana Sambandha, realized the Self and he decided in later years to distil his Self Experience into the words and this became the famous work Ozhivil Odukkam.
Some three hundred years later Tiruporur Chidambara Swami wrote a commentary on Ozhivil Odukkam. In 1851, Vadalur Ramalinga VaLLalar Swami realized the importance of this work and brought out the first printed edition of both original and prose commentary of the book. Ramalinga Swamigal wrote
a preface, explaining only the first verse of the work,
contd.,
Ozhivil Odukkam:
continues...
Smt. T.R. Kanakammal has said that Sri Bhagavan used to quote from Ozhivil Odukkam, to Sri Muruganar and Muruganar who taught Sri Bhagavan's and other works to Smt. Kanakmmal, had also praised this work and he wanted to write a commentary on advaitic tradition instead of the available Saiva Siddhanta-oriented commentary of Tirupporur Chidambaram Swami. At her request, Sri Muruganar taught Smt. Kanakammal the entire text of Ozhivil Odukkam in great detail over several months.
It so happened that Swami Tanmayanada Saraswati of Tiruvannamalai, visited Vadalur and there he found a copy of Ozhivil Odukkam, and sought a copy, which was sent to him by
VaLLalar Deiva Nilayam of Vadalur.
Going through this marvellous Vedantic treasure, the author [of the article] was thrilled by the sublime poetic constructions in consonance with Tamizh grammar and prosody, and the telling examples used to elucidate the subtle implications of Vedantic ideas.
This motivated the author to write a commentary in simple Tamizh prose based on Sri Bhagavan's teachings. The Tamizh manuscript was gone through by Smt. T.R. Kanakammal in detail and approved, before she attained the lotus feet of Sri Bhagavan on 1st Jan. 2010.
The published book was formally released on Sri Bhagavan's 60th Aradhana Day, on 18th April, 2010
in Chennai, by Sri Nachiappa Jnana Desika Swamigal, head of Kovilur Math. [Copies are available in Sri Ramanasramam.].
Thus the ancient Tamizh Vedantic work was brought out in simple Tamizh prose to facilitate reading by modern Tamizh readers and Sri Bhagavan's devotees by the grace of Sri Bhagavan.
contd.,
A touching meeting of a spiritually matured boy with grace showering Kanchi Sankaracharya.
Who Left the Bilva Leaves Here?
Actually, Translated into English from Tamil for web forums by a user named Saidevo.
sankar Ganesh,
Sakthi vikatan is not a reliable source and in the incident that you have referred to,The one involving the Bilwa leaves happened in Calcutta(The person was not Adikesavulu).I have heard this story from Sri Ganesa Sarma's talk on kanchi mahAswAmi.Sakti vikatan has mixed up two different incidnts involving two different persons and rolled it into one.
Namaskar.
Ravi,
If possible, Could you provide with a small list of published books/website links by reliable authors that details such wonderful, inspiring experiences with Kanchi Sankaracharya. Thanks.
sankar Ganesh,
Please mail your address to my id:niveditahr@rediffmail.com.I will send you Books in Tamil(Hope you know Tamil).
There are wonderful accounts by the Great devotee rA Ganapathi-
1.sankara ennum sangeetham
2.mahAperiyavAL virundhu
3.maitreem bhajatha,etc.
Also available are personal Reminiscences by various devotees(a mixed bag)
There is also a CD of talks on mahAperiyavA by Sri ganesa Sarma(7 day talk-the same has come out in book form.
Namaskar.
Friends,
Here are two statements by James swartz.
Statement No.1 from the essay-Neo-Advaita and the Satsangh movement,http://www.kamakotimandali.com/blog/index.php?p=887&more=1&c=1&tb=1&pb=1(under the Heading 'Devotion to God'):
"Another half-baked idea that has gained currency in the Neo-Advaita world is the notion of ‘awakening.’ While sleep and waking are reasonable metaphors to describe the states of self ignorance and self knowledge, Neo-Advaita assigns to them an experiential meaning that is not justified. Just as anything that lives, dies, anything that wakes, sleeps. The Self never slept nor does it awaken. The mind does. This waking up and going back to sleep—all of which takes place in the waking state incidentally—is a consequence of the play of the gunas in the mind. When the mind is sattvic, the reflection of the awareness shining on it causes the individual to ‘wake up,’ i.e. to experience the self, but when rajas or tamas reappear, as they inevitably do, the mind is clouded over, the experience is lost and the mind ‘sleeps.’ Until the extroverting and dulling vasanas are purified, the seeker is condemned to a frustrating cycle of waking and sleeping."
Statement No.2 from his interview in Non-duality magazine,http://www.nondualitymagazine.org/nonduality_magazine.1.jamesswartz.2.htm
(Please refer to the words above the Picture of Jesus):
"NDM: What are your thoughts on other paths of enlightenment like Buddhism, Sufism, and Christian Gnosticism? Do you believe that they all lead to the same place?
James: I don’t have any beliefs. I do not know. I fell into Vedanta when I was very young. It finished my search and I have had no interest in other paths. They may work. I have met many enlightened people all over the world who did not come through any of the traditional means. In the end, it is an individual thing. If you are completely fed up with samsara and you earnestly strive to be free, the self will see to it that you realize who you are irrespective of your karmic situation. Why? Because it is actually the self waking up to itself and it its will cannot be denied."
Namaskar.
Friends,
An excerpt from The gospel of Sri Ramakrishna:
"Master:"After having the vision of God man is overpowered with bliss. He becomes silent. Who
will speak? Who will explain?
"The king lives beyond seven gates. At each gate sits a man endowed with great power and
glory. At each gate the visitor asks, 'Is this the king?' The gate-keeper answers, 'No. Not
this, not this.' The visitor passes through the seventh gate and. becomes overpowered with
joy. He is speechless. This time he doesn't have to ask, 'Is this the king?' The mere sight of
him removes all doubts."
PREACHER: "Yes, sir, it is so described in Vedanta."
MASTER: "When the Godhead is thought of as creating, preserving, and destroying, It is
known as the Personal God, Saguna Brahman, or the Primal Energy, Adyasakti. Again,
when It is thought of as beyond the three gunas, then It is called the Attributeless Reality,
Nirguna Brahman, beyond speech and thought; this is the Supreme Brahman, Parabrahman.
The three gunas
"Under the spell of God's maya man forgets his true nature. He forgets that he is heir to the
infinite glories of his Father. This divine maya is made up of three gunas. And all three are
robbers; for they rob man of all his treasures and make him forget his true nature. The three
gunas are sattva, rajas, and tamas. Of these, sattva alone points the way to God. But even
sattva cannot take a man to God.
Parable of the three robbers
"Let me tell you a story. Once a rich man was passing through a forest, when three robbers
surrounded him and robbed him of all his wealth. After snatching all his possessions from
him, one of the robbers said: 'What's the good of keeping the man alive? Kill him.' Saying
this, he was about to strike their victim with his sword, when the second robber interrupted
and said: 'There's no use in killing him. Let us bind him fast and leave him here. Then he
won't be able to tell the police.' Accordingly the robbers tied him with a rope, left him, and
went away.
"After a while the third robber returned to the rich man and said: 'Ah! You're badly hurt,
aren't you? Come, I'm going to release you.' The third robber set the man free and led him
out of the forest. When .they came near the highway, the robber said, 'Follow this road and
you will reach home easily.' 'But you must come with me too', said the man. 'You have
done so much for me. We shall all be happy to see you at our home.' 'No,' said the robber,
'it is not possible for me to go there. The police will arrest me.' So saying, he left the rich
man after pointing out his way.
"Now, the first robber, who said: 'What's the good of keeping the man alive? Kill him', is
tamas. It destroys. The second robber is rajas, which binds a man to the world and
entangles him in a variety of activities. Rajas makes him forget God. Sattva alone shows
the way to God. It produces virtues like compassion, righteousness, and devotion. Again,
sattva is like the last step of the stairs. Next to it is the roof. The Supreme Brahman is man's
own abode. One cannot attain the Knowledge of Brahman unless one transcends the three
gunas."
PREACHER: "You have given us a fine talk, sir."
MASTER (with a smile): "Do you know the nature of devotees? When one devotee meets
another, he says, 'Let me speak and you listen; and when you speak I shall listen.' You are a
preacher and teach so many people! You are a steamship, and I am a mere fishing-boat.'
(All laugh.)"
Namaskar.
Guru or God's Grace is the most
essential thing:
Sri Bhagavan has stressed the essential need of Grace in many
of His conversations. Our effort
can even be lacking to a full extent or may not be fully adequate, but Guru or God's Grace will fill the gap.
Sri Bhagavan says in Verse 95 of Sri AAMM:
VaavenRu aham pukku un vaazhvaruL anRe yen
Vaazhvizhanthen aruL Arunachala!
Once You entered my Heart and graced me with Swarupa Sakshatkaram, ON THE SAME DAY, I lost my Jivabodham, O Arunachala!
With Your Grace, You conferred
me un vaazhvu, i.e Sivabohdham or Atma Sakshatkaaram is the purport.
Saint Manikkavachagar also says:
What tapas did I do? I merely chanted Sivaya Namaha. You came on your own, with all your grace, like sweet honey and nectar and entered my ULLam O Siva! And you made me leave this body-linked life. {TiruvesaRavu, Tiruvachakam, Verse 10].
Sri Bhagavan also says in the last verse of Atma Vidya Kirtanam:
OLirum Annamalai en aanma kaanume,
AruLum venume, Anbu poonume...
If I do bhakti you shall shower your grace, and make me experience the self effulgent Annamalai in my Anma, individual soul.
Grace is thus the most essential ingredient, for Atma Sakshatkaram.
******
Ramana's mother would sing this song: How did the Self that ever is
Awareness -- bliss,
How did It till now behave
As if It had begotten this?
Wonder of wonders, beyond understanding
Is your strange fear,
My Swan, my dear,
Your fear of me!
Mind learning, knowing and forgetting,
Body begotten, begetting and then dying,
Whence these impurities in Purity?
Bigness, smallness, class, rank, sight and seer --
Why these darkling waves in the full deep sea of bliss?
No need for speech or vow of silence;
No coming or going; no beginning, end or middle.
Nor light nor sound; no quality.
No separateness and hence no fear.
Oh wonder of wonders,
The things that seem
In a dream!
In and out, high and low, and all the ten directions
Lost in light illimitably vast,
Unbroken, unsupported, full and calm,
Pure Awareness, Bliss immutable,
The once-remote, long -- longed -- for goal
Now here, joy, joy!
Dear hey jude,
Nice post. I think that could be one of Chengottah Avudai Akka's songs, which Mother Azhagamma used to sing in Tiruchuzhi and also after coming to Skandasramam. Avudai Akka was a childhood widow, who lived about 400 years back in Chengottah, near Tirunelveli in Southern Tamizh Nadu. Her songs were quite popular in Southern districts of Tamizh Nadu.
She was an illiterate but spiritual pursuit started from her very young age. She was initiated by Tiruvisai Nallur Sridhara Venkatesa AyyavaL, much against the view of the locals population
because she was a widow. She mentions in many of her songs her gratitude quoting her guru Vekatesa.
Sri Jnananda Niketan of Tapovanam has published her songs in 2002. They have mentioned in the preface that they have taken some songs from Archives of Sri Ramanasramam.
Her songs were in blank verse in simple Tamizh and can be chanted or sung by anyone. She mentions advaitic phrases like Nirvikalpa Samadhi, Ekam Brahmam etc., in her songs. She climbed into the hill of Kutralam, where there are water falls and she never returned and even her body could not be traced.
One song reads as under:
Enough of your pujas to gods and sacrifices,
Enough of your holding your nose tight, in pranayama,
Enough of your bathing in waters of holy waters of Kaveri etc.,
Enough of your pilgrimages to Kasi and Rameswaram,
Enough of your having a matted locks and ochre robe,
Enough of your fighting - my god and your god,
Seek a guru, and He will show that the God is within you.
{Brahmam Ekam}
I think that there was an article about Avudai Akka in one of the Mountain Path issues, about a few years back.
*****
Spiritual Stories as told by
Ramana Maharshi: Asramam Publication:
The Jnani and the Siddha:
One day, while speaking about hatha yoga and related subjects, Sri Bhagavan narrated the following story from Prabhulinga Lila, a well known Tamizh work, by the Sage Sivaprakasa
Swamigal.
Prabhu Linga, the founder of the Lingayat sect [now mostly prevalent in Karnataka state] was touring the land for the uplift of the spiritually minded. He met the famous yogi, Gokarnath in Gokarnam [in the west coast of India]. The yogi welcomed him respectfully but was however, proudly conscious of his own extraordinary powers over the elements. He considered his guest more or less his equal, expressed his pleasure at meeting him, and upon greeting him, asked who he was.
Prabhulinga replied that only the One who had destroyed his ego, root and branch, and who had thereby realized himself could know who he was, and wondered what he could say to a non-entity, a person, who clung to his perishable body.
Gokarnath, who identified the body as himself, replied, "That person alone who has gained the immortality of the body, by the favour of Siva and consumption of gulikas [medicinal herbs], will never die. Therefore one who ahd not gained such immortality dies."
Prabhulinga remarked that knoweldge consists in realizing one's Self and not in immortalizing the body and went on to explain at length that the body cannot be the real Self. However, Gokarnath could not be persuaded and would not budge an inch on his ground. He proudly challenged Prabhulinga to try cutting his body, handing him a long, bright and sharp sword. When the sword struck the body of Gokarnath, it caused him no injury but was itself blunted.
Prabhulinga feigned surprise, and asked Gokarnath to try cutting his body. At first Gokarnath hestiated to do so saying that Prabhulinga wold die. But when Prabhulinga insisted, he took up the sword and tried to cut his body. To the great surprise of Gokarnath, the sword passed easily through the body of Prabhulinga without affecting it in any way. It was as if the sword was passing through empty space!
Only then, was Gokarnath, the siddha, ready to acknowledge the superiority of Prabhulinga, the Jnani. Thus his pride was humbled, and he prayed to Prabhulinga, to teach him the truth. Prabhulinga then expounded Brahma Vidya to Gokarnath, as follows:
"Gokarnath, do not think your body to be your Self. Seek the In-dweller [the Cave dweller] and you will once for all rid yourself of the disease of birth and death. The Cave is your Heart. The In-dweller thereof is called God and I am That."
******
From Arunachala's Ramana - Boundless Ocean of Grace: Volume IV:
In 1943, or 1944, Dr. Jesudasan, known as Peria Annan, accompanied Dr. Raja, went to Sri Ramanasramam. Peria Annan who was a highly qualified doctor and who had done his medical studies at Edinburgh wanted to serve the poor. At the same time, he had a deep spiritual longing, and spent long hours in prayer, mediation and reading the scriptures. Some accused this odd sannyasi doctor of not giving his full attention to medical work and wasting his expert talent. He himself was disturbed about his seeming dichotomy in his life.
He went to Sri Ramanasramam, and sat in silence before the Maharshi amidst several devotees. Solemn silence prevailed and after some fifteen minutes, Peria Annan ventured to speak out and seek Sri Bhagavan's guidance. Smiling, the Maharshi said, "Some call me a lazy fellow. Do what you feel like doing." Peria Annan realized in a flash that there was no real dichotomy in his life.
*****
Subramanian
There is a good account of the Prabhulinga Leelai story in Crumbs from his Table. There is also a translation of this whole episode on my site:
http://www.davidgodman.org/tamilt/prabhulinga.shtml
Dear David,
Thank you very much for the information. I shall go through
that link.
*****
Dear David,
The Open Thread, I believe is quite full. The comments do not pass through easily.
*****
Smt. Saroja Krishnan - Obit.
One of the oldest devotees of Sri
Bhagavan, Smt. Saroja Krishnan, merged with Sri Bhagavan on 30.06.2011. She was born on 23rd June 1922 as a daughter of Sri Harihara Iyer and Smt. Gowri Ammal. She had been having darshan of Sri Bhagavan right from Virupaksha Cave days. She is the grand daughter of Sri Narayana Iyer, a Bhagavan's ardent devotee. Sri Bhagavan used to call her as
"Our Saroja". She has translated
some of English works about Sri
Bhagavan. Her reminiscences are briefly available in
Arunachala's Ramana, Boundless Ocean of Grace, Volume IV.
*****
Sri Bhagavan's special gifts of Grace on Jayanti and other important days:
{Major Chadwick - Arunachala's Ramana, Boundless Ocean of Grace: Vol. IV:}
Sri Bhagavan always radiated tremendous peace, but on those occasions when crowds were attracted to the Asramam such as Jayanti, Maha Puja, Maha Deepam and such functions, this increased to an extraordinary degree. The numbers seemed to call up some reserve of hidden force, and it was a great experience to sit with Him at such times. His eyes took on a far-away look and He sat absolutely still as if unconscious of His surroundings, except for an occasional smile of recognition as some old devotee prostrated.
Sri Bhagavan never encouraged people who came and started to confess their sins. He would not allow them to continue but shut
them up by telling them not to dwell on the past but to find out who they were now in the present. The point was not the act but attachment to it that mattered. Dwelling on it in retrospect was the worst thing they could possibly do. This itself was attachment.
*****
Subramanian
What do you mean by 'pass through easily'? My comments still seem to appear more or less instantaneously.
Yadava Nee Baa by Bhimsen Joshi
********************************
http://www.youtube.com/watch?v=p__4aiE0LVg
Ramana Maharshi Jayanthi Song
*****************************
http://www.youtube.com/watch?v=c4nnqbuNkac
-Z
Dear David,
My last two posts of today, took more time to clear out of the box than such posts normally take. It may be
perhaps due to some voltage problem
in my area of the city of Bangalore.
****
Dharma is different from Dharma-Sukshma:
[From Letters of Suri Nagamma; Arunachala's Ramana, Boundless Ocean of Grace: Vol. V:]
People occasionally bring to Sri Bhagavan prasad containing Vibhuti and kukum from various places such as Tiruchendur, Madurai, and Rameswaram. Sri Bhagavan accepts it with the greatest reverence saying, "Look, Subrahmanya from Tiruchendur has come. See there is Meenakshi from Madurai has come. Here is Ramalingaswami from Rameswaram."
Others bring holy water saying, "This is from Ganga, that is from Gouthami, this is from Kaveri, that is from Krishna." Whenever such water is brought in, Sri Bhagavan accepts it, saying, "Here is Mother Ganga, there is Gouthami, this is the Kaveri and that is Krishnaveni."
At first this used to puzzle me. When Sri Ramana Himself is the embodiment of that Eternal Being, who is the origin of all tirthas and who is shining in His abode as Himself, how foolish of these people to bring Him prasad of water from tirthas. Sometime back, someone brought sea water [Sagara Tirtha]. Sri Bhagavan accepted it saying, "Up to now all the rivers have come to me, but not the sagara, the ocean. This is the first time it has come. That is very good. Give it here."
When I heard that, I suddenly remembered all the ancient lore where it is stated that all the tirthas [rivers], samudras [oceans] and devatas go to such Sages as Sri Bhagavan to pay respects to their lotus feet. I then used to feel that they were all hyperboles because stones and waters cannot walk to the places where great people live. But now, what I find is that without anybody desiring it, all these holy waters, holy ashes, and the like are brought by devotees and Sri Bhagavan accepts them saying, "They have come."
I could now see from incidents that occur in the immediate presence of the Mahatmas, that one should read the inner meaning of things carefully. If that is done, it becomes clear that dharma is one thing, and dharma sukshma [the underlying principle of dharma] is another.
*****
From Devaraja Mudaliar's Day by Day:
[Arunachala's Ramana, Boundless Ocean of Grace, Volume.V]
19.3.1945 - morning:
A visitor from Sind asked,
V: It is said that the world is like a dream. But there is this difference between dream and waking state. In dream, I see my friends, or relations and go through some experiences with them.
When I wake up and ask those friends or relations whom I met in the dream about the dream, they know nothing about it. But in the waking state, what I see and hear is corroborated by so many others.
Bhagavan: You should not mix up dream and the waking states. Just as you seek corroboration about the waking state experiences from those who see in the waking state, you must ask for corroboration of the dream experiences, from those whom you saw in the dream state, i.e. when you were in the dream. Then in the dream, those friends or relations whom you saw in the dream would corroborate you.
The main point is, are you prepared when awake to affirm the reality of any of your dream experiences? Similarly, one who has awakened into Jnana, cannot affirm the reality of the waking experience. From his view point, the waking state is dream.
V: It is said only some are chosen for Self Realization and those alone could get it. It is rather discouraging.
Bhagavan: All that is meant is, we cannot achieve realization of Self by our own buddhi, unaided by God's grace.
I [Devaraja Mudaliar] added, "Sri Bhagavan also says that even that grace does not come arbitrarily but because one deserves it by one's own efforts, either in this or in previous lives."
The visitor thereupon showed the portion in Who am I? where it is said, "When there is one great Force looking after all the world, why should we bother what we shall do?" I pointed out that what is deprecated there is not human effort, but the feeling t that "I am the doer". Sri Bhagavan approved of my explanation when I asked Him if it was not so.
*******
Ozhivil Odukkam: continues...
[From the article by K. Sriram. Mountain Path, April - June 2011:
This great Vedantic work, as the title suggests, elucidates the techniques that help one to attain permanent abidance in the Self. Ozhivail = Ozhivu + il i.e. end without, without end, means "endless" i.e. permanent or without interruption. Odukkam means "abidance" or 'curling up', i.e. to delve in the Self, erasing the individual identity permanently. Hence the title means Incessant Abidance in Self or Ceaseless Self abidance. The whole text deals with the things that are to be avoided for one to attain Selfhood. Ozhivil can also mean rejecting things.
Some of the pitfalls that need to be avoided by those who are fit to receive Self knowledge, are surrendering to a pseudo guru, the trap of a frivolous attitude towards cultivating detachment [Vairagya] and desiring from worldly pursuits.
This quintessential Vedantic masterpiece is made up of ten chapters containing 253 verses in all, wherein the activities that are be eschewed on the spiritual path are not only listed one by one but also are dealt with extensively in each chapter.
The first chapter deals with the teachings in general and offers important hints for distinguishing the real Saduguru from a pseudo-guru. The second chapter explains different methods of teachings to suit the four categories of disciples who are in different stages of spiritual evolution. In the third chapter, the fact that action [karma] and its consequences can only bring sorrow and never liberation, is stressed. In the fourth chapter, the highest truth that mukti is possible only through Vedantic enquiry by diving deep within oneself and not by performing years of pujas, mantra japas, idol worship, siddhis and philanthropic activities, is forcefully dwelt upon. In the fifth chapter, it is expounded that the only way to mukti is to give up the 'ego' and not mortify the body unintelligently or tax it too mindlessly. In the sixth chapter, the importance of "inner renunciation" is emphasized. The seventh chapter explains that reducing external material comforts also carries legitimate significance in the path towards attainment of mukti. The eighth chapter explains the qualities of those who have attained Self-realization. The ninth chapter states that grihastas i.e. householders who are immersed in worldly activities, are not disqualified from attaining mukti and that Self has not such distinctions. The tenth chapter deals extensively with the state of Self hood.
Sri KaNNudaiya VaLLalar excels in the art of lucidly explaining tough, intricate Vedantic truths with unconventional and often mind blowing examples.
In Verse 47, he says that even though akasa [the Space] is fully saturated with vayu [wind], it is only when the wind stands still that the presence of akasa is recognized. When the wind blows, akasa is forgotten. Likewise, when all the activities of the jiva subside, Paramatma [Self] manifests in full effulgence and is recognized. Hence, all abhyasa [practice] is to still the mind and make it thought-free, so that Self-consciousness becomes palpable. By this example, the author also indicates that the Self is not sunya [void] but full of Consciousness, even as the akasa is not empty but is filled with vayu in the terrestrial atmosphere.
contd.,
Ozhivil Odukkam - K. Sriram- continues...
In Verse 87, the author says that the Jnani, once realized, is never perturbed by ignorance again. To illustrate this, he counter-questions, in his example,m as to whether the vast sky will get frightened and seek shelter in the kitchen if attacked by a typhoon, however powerful it may be.
In the Verse 124, the author repeats that only through Vedantic enquiry can one attain mukti and never by any other means like puja, mantra japa, or dhana [philanthropic activities] in spite of any number of years indulged in them. He adds that such activities are like the assuming that Agni, the god of Fire who devours and consumes everything, has developed indigestion and so a ginger decoction has to be administered to him! Or that Agni has developed bouts of severe cold and so must be covered with a hay stack to keep him warm! And having done these things, one starts weeping inconsolably for not having done these things more promptly! The author says that this is like purifying water by using water itself as one does not have anything else to purify with, and he exhorts the seeker that, having let his ignorance reach its limit, it is better to give up all monotonous, lifeless, routine rituals and start Vedantic enquiry about oneself immediately without wasting any further time.
This author says in Verse 29, that names and forms will automatically drop away if one attains Self Knowledge; this is because the sense of 'me', 'you' and 'god' is totally absent in the Jnani. When this is in reality, he questions, how is it possible to narrow down the Self to the third person in the form of Lord Siva or Iswara?
This one verse in the entire text is sufficient to explicitly bring out the Swanubhava [experiential knowledge of the Self] of Sri KaNNudaiya VaLLalar. For, having attained mukti thorugh his chosen deity, Lord Siva, by the grace of his Sadguru, Tiru Jnana Sambandha, he is bold enough to declare that Self alone remains in Selfhood [kaivalya stithi] and nothing else, even if it comes to his chosen, personal God.
Thannai aRivaarku ethiruthaanum payanum ilai,
EnniR sivanai aRivenbomo - chinnatha
TheethakaRRu maRRoLipol theinthu sivamayirukkap
Podhahathai nam ozhivippom.
Compare this with Verses 25 & 28 of Upadesa Undiyar and Verse 20 of ULLadu Narpadu.
It may not be out of place, to state that both Vedanta and Saiva Siddhanta point out the one and only non dual Consciousness as the final goal of human life. However, the difference lies in their approaches. The Saiva Siddhanta way of instruction is to order and command like that of a king's ruling. But Vedantic approach is like a friend, to persuade, cajole, suggest and to shape the very thinking process in right direction. Such differences can be clearly discerned in the verses of Ozhivil Odukkam. Tiruporur Chidambara Swami's commentary is an indispensable boon to sincere seekers, for without it, it would have been well nigh impossible to understand this intricate Vedantic text.
concluded.
Arunachala's Ramana - Boundless Ocean of Grace - Volume IV: Arthur Osborne:
Miracles Do Happen:
Some devotees were puzzled by the use of power without volition by Sri Bhagavan, and sometimes even without mental knowledge of the conditions. Devaraja Mudaliar has recorded how he once questioned Sri Bhagavan about it.
"If, in the case of Sri Bhagavan as in the that of all of Jnanis, the mind has been destroyed, and He sees no bheda [otherness] but only One Self, how can He deal with each separate disciple, or devotee and feel for him or do anything for him?" I asked Sri Bhagavan about this and added: "It is evident to me and many others with me here, that when we intensely feel about any of our troubles and appeal to Sri Bhagavan mentally from wherever we happen to be, help comes almost instantaneously. A man comes to Sri Bhagavan, some odd devotee of His. He proceeds to relate all sorts of troubles he has had since he last met Sri Bhagavan; Sri Bhagavan listens to his story patiently and sympathetically, occasionally even expressing wonder and interjecting, "Oh is that so?" and so on. The story often ends: 'When all else failed I finally appealed to Sri Bhagavan and Sri Bhagavan alone saved me.' Sri Bhagavan listens to all this as though it was news to Him and even tells others who come later, "It seems such and such things have happened to so and so since he was last with us." We know that Sri Bhagavan never pretends, so He is apparently not aware of all that has happened, at least on one plane, until He is told. At the same time, it is clear to us that the moment we are in anguish and cry for help, He hears us and sends help in one way or another, at least by giving fortitude or other facilities for bearing the trouble that has descended on us if for some reason it cannot be averted or modified." When I put all this to Sri Bhagavan He replied, "Yes, all that happens automatically."
******
Arunachala's Ramana - Volume V:
[From Letters from Sri Ramanasramam:]
When the personal attendants of Sri
Bhagavan were advised by doctors to give Him food containing vitamins to relieve the pain in legs, they began doing so and were also massaging His legs with some special ointment. They were thus serving Him to the best of their ability. Sri Bhagavan used to say humorously: "A guest comes to your house. If you are indifferent towards him, he will go away early, but if you show great respect towards him and are very attentive, he will never go. So is disease. If you attend to the disease in the manner you are doing now, why should it go? If you take no notice of it, it will disappear of its own accord."
Two or three years back, when Sri Bhagavan had jaundice, He could not relish His food and felt a great dislike for food. For about a week or ten days He ate only popcorn and the like. As Echamma and Mudaliar Patti have a vow that they will not eat until Sri Bhagavan takes at least a morsel of food cooked by them, He used to take a few grains from the rice brought by these ladies and mixing them with popcorn, somehow ussed to swallow that food so their vratam or deeksha might remain unimpaired. There is no limit to His benevolence and consideration for the feelings of His devotees, whatever the occasion might be. He does not allow others to feel hurt or aggrieved in any manner.
A number of doctors were giving Him medicines to cure the jaundice. For their satisfaction, Sri Bhagavan used to take the medicines and for the satisfaction of these ladies He used to to eat their food. The good effects of the former and the bad effects of the latter neutralized themselves. Months passed by. The jaundice persisted. A reputed doctor from Madras was called. The result was the same. After all had come and gone, and after all medicines had been tried without success, He cured Himself of jaundice in no time with dry ginger, ipecac and other Ayurvedic herbal medicines. Let anyone venture to ask Him how the disease was cured!
******
Spiritual Stories as told by Ramana
Maharshi - Asramam Publication:
Sundaramurthi's Bond of Servitude:
Sundaramurthy was born in the sacred place of Tirunavalur in Tirumunaippadi region, in the Siva Brahmana caste called Adi Saivas [temple priests] to a Siva Priest named Chadayanar alias Sivacharya and his wife Isaijnaniyar. He was named by his parents Nambiyaroorar.
One day, while he was playing in the street with a toy cart, the king of the place, Narasinga Munaiyar, took a fancy to him He requested the father, Sivacharya, to let him have the boy. The father agreed and the boy was brought up by the king as his foster son. Even so, brahminical usages regarding thread ceremony and Vedic instructions were carefully observed and he became well versed in all the arts.
When he came of age, his marriage with the daughter of a relative by name Chatangavi Sivacharya was decided upon, and invitations were issued to all relatives for the function. Sundaramurthy went through the usual pre-martial ceremonies a day before the marriage, and on the marriage day,
properly dressed as the bridegroom accompanied by his relatives, he went to to the bride's father's house in Puttur village, quite early in the morning, on horseback. On reaching the bride's
house, he alighted from the horse and sat on the wedding seat in the marriage pandal in accordance with the usual custom. Drums were sounded and the arrival of the bride was awaited.
Just then, Lord Siva approached the marriage pandal, in the garb of an old brahmin, and announced, "All of you please listen to what I have to say." On their assenting, the old man told boy, "Look here, there is an agreement between you and and me. First fulfil it and then marry." The boy replied: "If there is an agreement let it be so, but tell us first what it is." The old brahmin told he audience, "Sirs, this boy is my servant. I have with me the deed of service executed by his grandfather in my favour." Sundaramurthy, replied, "O Madman, Enough! We are hearing for the first time that a brahmin is the servant of another brahmin. Go, get away!" The brahmin replied, "I am neither a madman nor a devil. I am not offended at your
remarks. You have not understood me at all. Stop this childish talk and come and serve me." Sundaramurthy then said, "Show me the deed." "If the people in the audience see me the deed and agree it is true, you should begin to serve me." Sundaramurthy got very angry and pounced upon the old man to snatch the deed from him. The brahmin ran away, but the boy pursued him, snatched the deed at last, and tore it to pieces.
contd.,
Sundaramurthy: continues....
The old man caught hold of Sundaramurthy and began shouting. The marriage guests got agitated over that, separated the two and said to the brahmin, "You are speaking of arrangments unheard of in this world. Oh, the Quarrelsome old man! Where do you come from? The brahmin replied, "I belong to the village of TiruveNNai Nallur. Don't you agree that this boy Nambiyarurar has confirmed his servitude to me by unjustly snatching away the service deed from my hands, and tearing it to pieces?" Sundarar replied, "If indeed, you are a resident of TiruveNNai Nallur village, your claim can be decided there, can't it be?" The brahmin replied, "Yes. Come with me, I shall produce the original deed before the
Council of brahmins there and establish my claim that you are my servant." Accordingly the brahmin walked ahead and Sundaramurthy and all other brahmins followed him.
As soon as they reached the Council of brahmins, in the other village, the cunning old brahmin filed his claim petition before them to the effect that the boy Nambiyarurar tore up the service deed in his favour. The councillor said, "We have not heard anywhere, in the world, that brahmins become servants of brahmins. The brahmin replied: "No, Mine is not a false claim. The deed that this boy tore up is the deed of service executed by his grandfather to be my servants." The councillor asked Sundaramurthy, "Can you win your case, by merely tearing up the deed of service executed by your grandfather? What do you say?" He replied, "O Virtuous men, learned in all Vedas! You all know that I am an Adi Saiva. Even if this old man is able to establish that I am his servant, you must please consider it a piece of magic beyond the reach of mental reasoning. What can I say of such a claim?" The councillor told brahmin, "You must first prove to us that he is your servant. To decide an affair of this nature, three things are needed -- custom, written evidence, and oral evidence. Should you not produce at least one of these three items? The brahmin replied, "Sirs, what he tore up is only a duplicate copy, the original is with me." The Councillors demanded the original deed from the folds of his cloth and he gave them after getting an assurance, that it would not be torn up by Sundarmurthy.
contd.,
assurance that
Sundaramurthy: continues...
The old man took out the origina
deed from the folds of the cloth around his waist, and showed it to them. The village Karnam who happened
to come there unexpectedly then, was asked tom read it. He bowed before the councillors, opened the folds of the original document, and so as to be heard by all, he read it out aloud as follows: "I, Adi Saiva, by caste and Arurar by name, residing in TiruveNNai Nallur village, have executed this deed service gladly and out of my own free will, undertaking to do service by me and by my successive generations, to Pithan {madman} residing in TiruveNNai Nallur village., Sd., Arurar.
The witness to the deed were those very councillors and they all identified and confirmed the signatures were their own. The councillors asked Sundaramurthy, to verify if the handwriting in the deed was his grandfather's.
The man pretending to be a brahmin said, "Sirs! This is a mere boy. How can we identify his grandfather's handwriting? Please send it for comparing." They all agreed and the relatives of Sundarmurthy searched, and produced a palm leaf, containing his grandfather's handwriting. The councillors compared two leaves and confirmed that handwritings were identical. They told Sundaramurthy, "Boy! There is no way of escape for you. You have lost the case. It is your duty to do service according to this old man's orders." Sundaramurthy was stupefied at this and ssaid that he would obey the orders, if fate had decreed that way.
They had compassion on the boy, and had still some doubts about the brahmin, and questioned him, "Sir this deed says that you belong to this very village. Can you show us where your ancestral house and property and all that are?" The brahmin pretended surprise, and said, "What You are all of this village, so learned, so intelligent, so elderly - still does not even even one among you know my house? How surprising are your words! Come with me then! So saying, he led his way, and they all followed. They saw the brahmin enter Siva's temple called ThiruvaruL ThuRai, and they were stupefied.
Sundaramurthy thought, "The brahmin who mad me his servant has entered the temple of my God Parameswara! What a wonder! So thinking, he followed alone eagerly the footsteps of the brahmin and entered the temple with great desire, and shouted, "Oh brahmin!" At once Lord Siva appeared in the company of Goddess Parvati, seated on the sacred bull, and said, "My son! You are Alala Sundara, one of my pramatha g
ganas [Chief of retinue]. You were born here as a result of a curse. You requested me to have you as My own, wherever you might be, even during the period of curse. I therefore made you my servant here.
contd.,
THE STORY IS TOLD ABOUT A WOMAN ZEN MASTER named Sono who taught one very simple method of enlightenment. She advised everyone who came to her to adopt an affirmation to be said many times a day, under all conditions. The affirmation was,
"Thank you for everything. I have no complaint whatsoever."
Many people from all arenas of life came to Sono for healing. Some were in physical pain; others were emotionally distraught; others had financial troubles; some were seeking soul liberation.
No matter what their distress or what question they asked her, her response was the same: "Thank you for everything. I have no complaint whatsoever."
Some people went away disappointed; others grew angry; others tried to argue with her. Yet some people took her suggestion to heart and began to practice it. Tradition tells that everyone who practiced Sono's mantra found peace and healing.
Thank you for everything. I have no complaint whatsoever
Dear hey jude,
Nice story about the Zen Master. Jnanis are called Nitya triptas, ever
contented. They have no complaints
whatsoever in life. Once om the Hill,
there were many mosquitoes. They were
troubling Sri Bhagavan and also the devotees. The devotees told Sri Bhagavan that they would all move to some other place. Sri Bhagavan asked: Why?
"There are a lot of mosquitoes
and we cannot sleep at night. Let us move to another place."
Sri Bhagavan replied: "Mosquitoes?
Where there are they? There are no
mosquitoes. If you want to move to another place, you can all move. I shall be here only!"
O Lord, Thank you. I have no complaint whatsoever.
*****
Spiritual Stories as told by Ramana
Maharshi: Asramam Publication:
Saint Sundaramurthy - continues....
As soon as Sundaramurthy heard those words of the Great Lord, he was overjoyed like the calf that heard the mother-cow's call. With his voice trembling with emotion and eyes filled with tears of joy, he made prostrations to Him, and with folded hands said, "Oh, Lord! You are gracious to my worthless self, hold me fast to you like the cat holding on to its kitten, and make me your own. What gracious kindness!", and praised Him. The Great Lord was pleased and said, "My son! Because you have disputed with me, you shall have the name of Van ThoNdan - the rebellious servant. The service to be rendered hereafter by you to me, is to worship me with flowers of verses. Compose verses on m,e and sing them."
With folded hands, Sundaramurthy said, "Oh Lord! You came in the guise of a brahmin and preferred a claim against me, and I contested and argued with you, not knowing your greatness. You are the great Lord that gave me recollection of my past and saved me from falling into worldly actions and behaviour and getting drowned therein. What do I know of your limitless great qualities, and what shall I sing of them?"
Iswara said, "You already called me Pithan, mad man. Therefore sing of me as the Mad Man." So saying, He disappeared. Sundaramurthy immediately sang the TiruveNNai Nallur Padigam, commencing with the verse: "Pitha PiRai soodi..."
TiruveNNai Nallur Padigam, VII Book of Tevaram:
Pitha piRai soodi perumaane aruLaLa,
Ethaal maRavadhe ninaikkinRen manathunnai,
Vaithai peNNai then paal VeNNai nallur aruL thuRaiyuL
Atha unakku aaLaai ini allen enalaame.
O Madman, the wearer of crescent moon, the great benefactor,
All the time, without forgetting I am thinking of you in my mind,
O Lord who kept your consort with you, in VeNNai Nallur temple,
O Father, I am yours for ever, I shall never leave you hereafter.
*****
Tales of Sri Bhagavan:
[Brief reminiscences from devotees
Ramana Smriti - 1980]
In front of the temple dedicated to Sri Bhagavan's mother, a magnificent hall was built. A gorgeous sofa carved from a single block of black granite was placed in the hall for Sri Bhagavan to sit on. When all were ready, He was requested to move from the Old Hall to the new one. Sri Bhagavan just refused. A stone statue of Him was being carved and He said:
"The Stone Swami will sit on the stone sofa." And it came true. Sri Bhagavan used the stone sofa very little and only for the sake of large gatherings which were brought the news of His fatal illness. When He was no more in the body, the statue was enthroned in the new hall and there it
is now.
*
Once somebody brought Sri Bhagavan
a wounded dove. Sri Bhagavan held it in His hands for sometime and then asked devotees gathered in the Hall, "Who will take good care of this bird until it is quite well?" No offer came. Sometime back the Maharani of Baroda had presented a white peacock to the Asramam and everybody was eager to take charge of it. Sri Bhagavan looked around and started talking to the dove: "What a pity you are not a peacock. You are a mere dove, a useless little thing, not a costly bird presented by a Maharani. Who wants you? Who will care for you?" The dove was kept
in the Asramam in a clumsy cage, became well and flew away. But the lesson of universal compassion remained.
*
On a moonlit night some devotees were going round the holy Arunachala, chanting the Vedas. Suddenly they saw a leopard standing right in the middle of the road looking at them. The singers were paralyzed with fear. They could neither sing nor walk ahead nor run away. The leopard looked at them quietly for a long time and then slowly crossed the road and disappeared in the jungle. The devotees thanked their stars, completed their round of the Hill and, after, returning to the Asramam, related their adventure with the leopard to Sri Bhagavan, who listened carefully and said: "There was no reason for fear. The leopard is a Jnani who came down the Hill to listen to
your chanting of the Vedas. He went away deeply disappointed, because out of fright you broke off singing. Why were you afraid?"
[Annamalai Swami].
*
Day By Day - entry dated 8.9.1945:
[From Arunachala's Ramana, Boundless
Ocean of Grace, Volume V.]
Subba Rao of Vijayawada asked Sri
Bhagavan: "What is the difference between imagination and vision?"
Sri Bhagavan: One is voluntary and the other is not. But in ultimate anlaysis, though not in the immediate present, even vision must have had its origins in the voluntary sphere.
Subba Rao: As dreams have their origin there?
Bhagavan: Yes.
Another visitor: It is said that our waking life is also a dream, similar to our dream during sleep. But in our dream, we make no conscious effort to get rid of the dream and to awake, but the dream itself comes to an end without any effort on your part and we become awake. Similarly why should not the waking state, which is in reality only another sort of dream, come to an end of its own accord, and without any effort on our part, and land us in Jnana or real awakening?
Bhagavan: Your thinking that you have to make an effort to get rid of this dream of the waking state and your making efforts to attain Jnana or real awakening are all parts of the dream. When you attain Jnana you will see that there was neither the dream during sleep, nor the waking state, but only yourself and your real state.
I pressed Sri Bhagavan, "But what is the answer to the question? Why should not the waking state also pass like our dreams without any effort on our part and land in Jnana, as a dream passes off and leaves us awake?"
Bhagavan: Who can say that the dream passed off its own accord? If the dream came on, as is generally supposed, as the result of our past thoughts or karma, probably the same karma also decides how long it should last and how long after that time, it should cease.
I was still unsatisfied and, as the result of further talk with Sri Bhagavan, I feel that the waking state, though a sort of dream, is clearly distinct from the dream during sleep in this, namely, that during it never occurs to us that it is a dream, whereas in the waking state, we are able to argue and understand from books and gurus and from some phenomena that it may be only dream after all. Because of this, it may be our duty to make an effort to wake into Jnana. Sri Bhagavan says that we don't deem a dream, a dream till we wake up, this waking state will not appear a dream till we wake up into Jnana.
Still, it seems to me that, because of the above difference between the dream and the waking states, our effort is called for.
****
Arunachala's Ramana, Boundless Ocean
of Grace - Volume V;
{originally from Day by Day of Devaraja Mudaliar:}
22.3.1946 - Afternoon:
Last night, Bose, his mother, Lady
C.V. Raman and Swami Sambudhanananda of the Ramakrishna Mission, Bombay, arrived here. The Swami quoted a verse from Bhagavad
Gita which says that one in a thousand succeeds and knows really the tattva or entity. For sometime, Sri Bhagavan kept quiet.
When the Swami wanted an answer, some of us could not help remarking: "What is your question?
What answer do you expect?" Dr. Masalawala even pointedly asked, "What is the motive behind this question?" Thereupon, the Swami said: "I think our Bhavavan has attained Self Realization. Such beings are walking Upanishads. So I want to hear from His own lips His experience of Self Realization. Why are you all butting in and distracting us from the point and purpose of my question?"
After all this, Sri Bhagavan said, "You say you think I have attained Self Realization. I must know what you mean by Self Realization? What idea do you have in your mind about it?" The Swami was not pleased with this counter question, but added after some time, "I mean the Atman merging in the Paramatman." Sri Bhagavan said, "We do not know about the Paramatman or the Universal Soul etc., We know we exist. Nobody doubts he exists, though he may doubt the existence of God. So, if one finds out about the truth or source of oneself that is all required." The Swami thereupon said, "Bhagavan is therefore says 'Know Thyself'. Sri Bhagavan said, "Even that is not correct. For, if we talk of knowing the Self, there must be two Selves, one a knowing Self, another Self which is known, the process of knowing. The state we call realization is simply being oneself, not knowing anything or becoming anything. If one has realized, he is that which alone is and which alone has always been. He cannot describe that state. He can only be That. Of course, we loosely talk of Self Realization, for want of a better term. How to 'realize' or make real that which alone is real? What we are all doing is, we 'realized' or regard as real that which is unreal. This habit of ours has to be given up. All Sadhana under all systems of thought is meant only for this end. When we give up regarding the unreal as real, then the reality alone will remain and we will be That."
The Swami then asked whether a Jnani could remain with his body after attaining Self Realization? He said, "It is said that the impact of Self Realization is so forceful that the weak physical body cannot bear it for more than twenty one days at the longest."
Sri Bhagavan said, "What is your idea of a Jnani? Is he the body or something different? If he is something apart from the body, how could he be affected by the body? The books talk of different kinds of mukti, Videha Mukti and Jivan Mukti. There may be different stages in the sadhana. But in realization there are no stages."
The Swami thereupon said, "The Upanishads themselves have said, "I am Brhaman". Sri Bhagavan replied, "That is not how the text is to be understood. It simply means, "Brahman exists as 'I' " and not 'I am Brahman'. It is not to be supposed that a man is advised to contemplate 'I am Brahman', 'I am Brahman'. Does a man keep on thinking 'I am a man', 'I am a man'? He is that, and except when a doubt arises as to whether he is an animal or a tree, there is no need for him to assert, 'I am a man'. Similarly, the Self is Self. Brahman exists as "I am", in everything and every being."
contd.,
Swami Sambuddhananda's conversation
continues....
[From Day by Day, entry 22.3.1946:]
The Swami persisted: It is alright to say Self analysis is the best thing
to do, but in practice we find a God is necessary for most people.
Sri Bhagavan: God is, of course, necessary for most people. They can go on with one till they find
out that they and God are not different.
The Swami continued: In actual practice, Sadhakas, even sincere ones, sometimes become dejected and lose faith in God. How to restore their faith? What should we do for them?"
Sri Bhagavan: If one cannot believe in God, it does not matter. I suppose he believes in himself, in his own existence. Let him find out the source from which he came.
Swami: Such a man will only say the source from which he came are his parents.
Sri Bhagavan: He cannot be such an ignoramus, as you started by saying that he was a Sadhaka in this line already.
concluded.
Arunachala's Ramana - Boundless Ocean
of Grace, Volume III:
H.H. the Maharajah of Mysore who was a learned scholar and philanthropist who had patronized Paul Brunton, had a private interview with Sri Bhagavan inside the newly built bathoroom from 9.15 am to 9.30 am. His highness saluted Sri Bhagavan placing his head on Sri Bhagavan's feet and said:
"I have read Sri Bhagavan's life and long had a desire to meet Him, but my circumstances are such that intentions of this kind cannot easily be carried into effect. Nor can I stay here as other disciples can, considering all my limitations. While I remain here for about 15 minutes, I shall now pray only for Thy Grace."
On departure the Maharaja again
saluted Sri Bhagavan as before and left after presenting two fine shawls and some money to the office.
*
ThuRavikku Vendhanum thurumbu.
For a renunciate even the King is like a straw.
*****
Dear Hey Jude,
Wonderful story. Thanks for sharing.
Best Wishes,
Hi David,
You had mentioned sometime back that you were working on collecting material about Maurice Friedman. Do you have any updates for us on that?
Remembering Kunju Swami -
Kunju Swami Liberation Day - 07.08.2011:
Kunju Swami came to Sri Bhagavan in
1920 and was with Him throughout the thirty years and also after His Maha Nirvana, as an inmate of the Asramam till he merged with Sri
Bhagavan on 7th August 1992, at a ripe age of 95.
Kunju Swami was born in January 1897, as the third child for the
couple Raghavan and Ponnukutti in Kerala. His village is called Cherakkodu between Palakkad and Chittor [Kerala]. His developed
spiritual yearning right from very
young age. As a young child, he saw brahmins of the village chanting mantras and wanted to do the chanting of some holy mantras himself. He soon had a dream where Siva appeared and whispered Panchakshara, three times. Similarly his eagerness to have a cloth pouch of Vibhuti was fulfilled when he found some small coins under a tree near tank, sufficient enough to buy a bag of Vibhuti. Further, he was blessed with a rudraksha mala, when he found a big lotus flower on the village road in the middle of which was a shining rudraksha mala.
When Kunju Swami was eighteen, he had the good fortune of studying some Vedanta under a sadhu who had come to near his village. This sadhu upon the child Kunju asking whether there were any Maharshis of the kind mentioned in the Puranas, mentioned about Sri Ramana Maharshi and also added that He had become a realized soul even at the age of 16. Kunju Swami immediately felt like flying to Tiruvannamalai to be at the feet of Sri Bhagavan.
contd.,
Remembering Kunju Swami - 07.08.2011:
Kunju Swami, in January 1920 set out for Tiruvannamalai without informing anyone at home. His father had given him Rs 5.00 to pay some dues for someone and he used the money for travel to Tiruvannamalai. Earlier his friend from the village, Sri Ramakrishnan, who was similarly inclined towards spiritual pursuits had gone to Tiruvannamalai.
Kunju Swami had the darshan of Sri Bhagavan, after some problems in during the rail journey. On that morning, Mother Azhagamma was weeping for the death of one Annamalai Swami on that day, due to plague. Sri Bhagavan told Mother Azhagamma, "Why are you so upset? Another son has come to fill his place!" Kunju Swami did not understand the significance
of these great words of Sri Bhagavan at that time. Soon he came to know about Mother Azhagamma and Swami Nirajananda Swami who were there. His friend
Ramakrishna [Swami] was also there.
After the burial of Annamalai Swami, one Ramalingam Pillai of Pinalur gave Kunju Swami an earthern bowl and he sat with Sri Bhagavan to eat the food, rice, dhal and rasam, brought by Echammal.
Soon Sri Bhagavan was sitting alone there, in Skandasramam and Kunju Swami sat near Him and told Him about his interest in studying Vedanta. Sri Bhagavan listened with a smile about the story of his earlier teacher Kodumudiswami and his failed attempt to go in Samadhi inside a cave in the village. Then Kunju Swami asked Sri Bhagavan to teach him as to how to get mental peace. Sri Bhagavan replied: You have read Kaivalyam. It is clearly stated that if you realize yourself, you will be freed from the cycle of birth and death, and be freed from all trouble." He asked Him how to realize the Self. Sri Bhagavan replied that he should first know how who he is. "Find out from thoughts start from," Sri Bhagavan added. Kunju Swami sat in silence and with the gracious looks of Sri Bhagavan, his mental agitations vanished and that very moment, he attained peace and joy, that he had never experienced earlier.
contd.,
Remembering Kunju Swami:
For about eighteen days Kunju Swami and Ramakrishna Swami stayed with Sri Bhagavan and attained peace. They were able to meditate without any difficulty. Soon they thought, that they could do the same at home and asked for permission of Sri Bhagavan to leave for home. At home, with in a few days, Kunju Swami found it difficult to meditate the way that he had done in the presence of Sri Bhagavan and gradually became the old restless self. He realized the folly of leaving Sri Bhagavan. His friend Ramakrishna Swami was also in the same predicament. Both were utterly depressed. Both felt it was pointless to remain at home any longer and soon both left for Tiruvannamalai again, with the permission of the elders.
When Sri Bhagavan saw them, He welcomed them with a smile. Kunju Swami asked Sri Bhagavan why he had lost the experience of peace that he had gained earlier in His presence when he had gone back to Kerala. Sri Bhagavan said that the answer to the question was in the eleven verses of Kaivalyam in the Tattva ViLakka Patalam.
Kunju Swami soon thought that he should do some odd jobs as service to Sri Bhagavan, since it was not nice to eat without any service. He started preparing hot water for Sri Bhagavan, wash His towel and massaging His feet etc., These odd jobs are called KuRReval in Tamizh and soon he started calling himself as KuRReval Kunju Swami.
Kunju Swami says about life in Skandasramam:
Sri Bhagavan's Mother would get up around 4.00 am. and sing devotional songs. Sri Bhagavan would be reclining. We would meditate. Sri Bhagavan would go out at 5.00 am. and be back in about an hour. We would beging to recite Aksaramana Maalai verses and finish by 600 am. Sri Bhagavan would go for His bath and we would also go out and finish our bath and would be ready to eat with Sri Bhagavan at 8.00 am. Sri Sama Iyer would get up at 4'O clock, have his bath, and prepare rasam and rice. He and Ramanatha Brahmachari used to serve us. After the meal, Sri Bhagavan would sit out. Some devotees would meditate, some would read the Ribhu Gita. The atmosphere was always peaceful. Occasionally, Sri Bhagavan would clarify the doubts of devotees.
contd.,
Remembering Kunju Swami:
Kunju Swami says:
A devotee asked Kavyakanta Ganapati
Muni about the greatness of Sri Bhagavan. He said: "Aspirants in the spiritual field experience power and peace. When they get that power, they will tour different parts of the country, write books, indulge in song and dance, unaware of themselves and their surroundings. When the Buddha secured power after doing tapas, he established his religion. Adi Sankara's wanderings, writing of Brahma Sutra bhashya and establishing the Maths were the outcome of his power. It was this power that propelled Swami Vivekananda to Chicago, and made Mirabai, Tukaram and Chaitanya forget themselves in their songs and dance. But Sri Bhagavan was above all these people. He did not exhibit his power nor expand it. He was like the great Lord who had swallowed a mountain! Sri Bhagavan got merged in that still, unchanging Self. Controlling everything, He was peace personified. Shaja Samadhi was His natural state."
Sri Bhagavan was at Skandasramam, He used to go round the Hill frequently along with the devotees. There are three routes -- one skirts the Hill, another is the jungle path, and the third is regular, metalled road. During the day, He would go either by the first or the second, and at night, by the regular road. Sometimes it used to take three days for Him to go round the Hill. On those days Niranjananda Swami and Sama Iyer used to look after Mother. We used to take food for two or three days. When the word got around that Sri Bhagavan had started on His giripradakshina, devotees like Jayarama Iyer and others used to assemble at either Gautama Ashram or Pachaiamman Kovil with necessary things for cooking. On such occasions, we had to spend one or two more days. During December and January, when it was cold, we used to collect twigs and dried leaves and make a bonfire to warm ourselves. Some of us would go ahead and collect leaves and twigs and by the time we lighted them, Sri Bhagavan and others would be coming towards us. Sri Bhagavan used to say smilingly, "There is time to collect the materials, but no time to warm yourselves." We used to feel happy and proud at these remarks.
*
Kunju Swami further says:
Once Atmananda gave me chyavanaprash to be given to Sri Bhagavan. He said it should be taken with milk and I mentioned this to Sri Bhagavan. After a few days, I asked Sri Bhagavan what I should write to Atmananda. Sri Bhagavan asked me to write that He was following the instructions. But Sri Bhagavan was not taking milk at all. So I said, "When Sri Bhagavan is taking it with hot water, how can I say you are taking it with milk?" Sri Bhagavan said that I should write that Sri Bhagavan was taking it with payas. I did not follow Him. Smilingly, Sri Bhagavan said that in Sanskrit payas stands for both milk and water. Then I wrote like that.
contd.,
Remembering Kunju Swami:
Kunju Swami writes about the visit of Varkala Narayana Guru:
Sri Narayana Guru established a Math in Sivagiri and several ashrams in Kerala. He also set up Math in several places in Tamizh Nadu. He would never go and see anyone. Mahatma Gandhi, Sraddhananda, Rabindranath Tagore, C.P.Andrews and others went and saw him. Sri Narayana Guru and his devotees were devoted to Sri Bhagavan. One of Sri Narayana Guru's close disciples was Achutananda. If he was found missing in his ashram, Sri Narayana Guru used to say, "He mustm have received five rupees from someone and he must have gone to Tiruvannamalai." Generally it was true. Before I came to Sri Bhagavan, Sri Narayana Guru toured the South in 1917. When he visited his Math, Narayana Sevasram at Kanchipuram, the head of the Math Govindananda said that he had visited Sri Bhagavan several times and requested Narayana Guru also to pay a visit to Sri Bhagavan. Narayana Guru had such an idea even earlier. So he agreed and went to Tiruvannamalai. He was accompanied by Govindananda. Pazhani Swami met Narayana Guru and requested him to come to the Asramam. Narayana Guru said, "Yes, yes. We must certainly go and see the Maharshi. He does not go anywhere. So we must go and see Him."
Sri Narayana Guru saw Sri Bhagavan when He was sitting inside Skandasramam. He looked closely sometime and walking slowly went up and sat under a mango tree. His disciple prostrated to Sri Bhagavan and sat before Him. Neither his disciples nor others would sit in the presence of Narayana Guru. He would neither eat with others nor mix with them freely. But our Bhagavan was an ocean of compassion. He moved with all easily, spoke pleasantly and dined with us all. He was the Himalayas who came down to our level out of compassion for us. It is due to the good we had done in our previous births.
Learning the arrival of Narayana Guru in Tiruvannamalai, his admirers brought food and fruit for him. When it was lunch time, leaf plates were laid for Sri Bhagavan, Sri Narayana Guru and others. Sri Bhagavan looked up at Narayana Guru who was seated under the mango tree, and said, "Why don't you join us for lunch?" Saying yes, he came down and sat beside Sri Bhagavan. He said that because of diet restrictions, he would take only rice with buttermilk. He ate fruit, appalam and payasam besides rice with buttermilk.
contd.,
Remembering Kunju Swami: 07.08.2011:
Sri Narayana Guru's visit:
Kunju Swami continues...
Soon after lunch, Sri Bhagavan, as usual, went out for a walk on the Hill and returned after half an hour. In the meantime, Narayana Guru said to his disciples, "Shouldn't we make some offering to the Maharshi?" He asked for a
pencil and paper and went and sat under the mango tree. The head of the Isanya Math and some others came to take him to Isanya Math. Narayana Guru came down and sat by the side of Sri Bhagavan. He asked his disciple whether they had seen Sri Bhagavan before. They said they had. 'Oh, it is only poor me that has not been fortunate till now," he said and placed the sheet of paper near Sri Bhagavan as his offering. "I am invited by these people", said Narayna Guru and looked intently at Sri Bhagavan for about a minute. His disciples prostrated to Sri Bhagavan and left for Isanya Math along with Narayana Guru. It will be difficult for people like us to understand what transpired between the two Jnanis.
After Narayana Guru left, Sri Bhagavan read out what was written on the sheet of paper he had left behind. Five Sanskrit verses were there under the title Nirvritti Panchakam. After reaching Varkala, Narayana Guru wrote another five verses under the title Muniacharya Panchakamm and sent to Sri Bhagavan. Both deal with the Sahaja state of Sri Bhagavan. These are recorded in the note book in the Asramam.
Nirvritti Panchakam:
1. ko nama desa: ka jathi: prvarutti: ka kiyathvaya:
Idhyathi vadhoparadhir yasya thasyaiva nirviritti:
Here is One with no thought,
asking people what is their name,
what is their caste. no such thoughts for Him. He is ever in a thoughtless state.
Aakaccha kaccha makachha pravicha
kvanu kacchasi
Idhyathi vadho pradhir: yasya thsavaiya nirviritti:
Wherefrom are you coming? Where are you going? What is the purpose of coming? What is the purpose of going? No such questions from Him. He is ever in thoughtless state.
Like these, the verses, describe the state of stillness of Sri Bhagavan, with no thoughts or curiosity about others.
He has no differentiation.
Later, when someone came to meet him in Varkala, he used to ask:
"Are you from Tamizh Nadu? Have you had darshan of Sri Maharshi?" If visitors say that they have not seen the Maharshi, he would say: "Then, there is no purpose of your birth. You have wasted your life."
Narayana Guru used to call the Maharshi as Raja Vambalai, a King Cobra.
In 1928, he fell ill. Kunju Swami was asked to go and see him. He soon passed away and Kunju Swami attended the ceremonies upto the 10th day and returned.
continued.....
Remembering Kunju Swami - 07.08.2011:
Kunju Swami writes:
Once I went to Santhalinga Math at
Peraiyur near Coimbatore. At that time the Kumbhabhishekam of the temple was being performed and several sadhus had been invited by Nattukottai Chettiars, who were sponsoring the function. When I was introduced as one coming from Sri Ramanasramam, I was asked to explain 'pure awareness'. As I had heard Sri Bhagavan explaining this on a number of occasions, I explained it by quoting an appropriate verse from Ribhu Gita and for another question, I explained it from a verse from Vedanta Chudamani. The sadhus were very pleased and when I consulted what I should further learn from my friend Krishananda Swami, who was there, he said that I should study sixteen books on Vedanta as selected by Narasimha Bharati of Sringeri Math. He further added that it would take several years to complete a course in a Math and added if I could spend at least three months it would be sufficient.
With this idea, when I returned and broached the subject to Sri Bhagavan, He laughed and said, "Now you are planning to study Vedanta; later Siddhanta; then Sanskrit, then disputations [tarka sastra etc.,]. Where is the end? If you learn how to be your Self, that amounts to learning everything. What Vedanta did I study? If you are in the Self, the echo you hear from your heart, will be in tune with everything. This is called Divine Voice from within."
Immediately, I lost my interest in studying Vedanta. I have been able to answer all questions by listening to the divine voice within. This is due only to Sri Bhagavan's Grace. Sri Bhagavan has said, in Atma Vidya Kirtanam:
When you haven't understood yourself,
What's the point of understanding other things?
When you have understood yourself,
What else is there to understand?
Thannai aRithalinRip pinnai yethaRihilen?
Thannai aRinthidiR pin ennai uLathu aRiya?
Binna uyirkaLil abinna viLakkenum
ath
Thannai thaniluNara minnum dhanuL aanma-
Prakasame! aruL vilasame! Inba Viksasame!
Ayye adhi sulabham aanma viddhai
ayye adhi sulabam.
Kunju Swami did not write any book on his own., On devotees request, Smt. Pankajakshi Amma and Smt.
Saroja Krishnan collected information from Kunju Swami and a Tamizh book Enathu NinaivugaL came in 1980. Subsequently with some modifications the English edition Living with the Master, came with the help of K.Subrahmanian 1992.
concluded.
Kunju Swami's Samadhi:
Kunju Swami's Samadhi is among the
five samadhis of Muruganar, Viswanatha Swami, Cycle Ramaswami Pillai and Rajeswarananda and Kunju Swami at the back of Cow Lakshmi's Samadhi, as you
climb a few steps and reach the plain land behind the Asramam.
I forgot to mention this today's
posts.
Sri Ramanarpanamastu.
Kunchitanghristavam:
Kunchitanghristavam means the Hymns of Praise to Curved Foot. The Curved foot is the raised and curved foot of Nataraja. The hymns were written around the year 1300 by Umapati Sivacharya. The Sanskrit poem comprises of 313 verses. The ideas are particularly wide ranging and this poem was earlier only known to the priests of Chidambaram until it was printed in 1958, with a Tamizh translation and notes by Sri. K.M. Rajaganesa Dikshitar.
Centred on Nataraja's raised/curved foot that grants salvation [Kunchitapadam], the poem is an amalagamation of philosophy, mythology, art, architecture and rituals from a Saiva view point. Embedded in a particular place, Chidambaram, and time, the fourteenth century, is a necklace in which each verse is an individual jewel, designed different from th9se on either side. The deliberate order of logical order makes the poem somewhat difficult to read for those not versed in its subject matter.
The refrain of the poem, the conclusion to each verse, is:
Kunchitanghrim bhaje |
I worship Him Whose foot is curved.
The word kunchitam, curved, is a technical term for the dance step in Bharata Natyam, wherein the heel is raised, the toes bent down and the middle of the food curved.
The earliest Sanskrit verse to refer to the dance of Siva in Thillai [Chidambaram] is the tenth century Suta Samhita. But the first and the fullest account of the dance of bliss is given in the twelfth century Chidambara Maahatmyam. Clearly later than Chidambara Maahatmyam there are four other Sanskrit sthalapuranas on Chidambaram. A Tamizh versin of the Chidambara Maahatmyam, Koil Puranam is also done by Umapati Sivam. Hence Kunchitanghristavam must have been written around the beginning of 14th century.
[Source: The dance of Siva, Poetry in South India, David Smith, Cambridge University Press.]
contd.,
Kunchitanghristavam:
Umapati Sivam describes, the most striking aspect, the streaming matted locks of Nataraja.
Yallilaarabdhaabrttaprastavaraja
laajutasammardavega-
prodyatsvaragaapagaam bhojainitakankaganaa yatra yatra prapetuh |
te' pyaasan tatra tatra svajnanimamukharaa murtayah kshetraaje
tam devam nandimukhyapraamathagava-
vrtam kunchitanghirm bhaje'ham ||
When He playfully began His dance
there proceeded from His twisted locks of hair
as they beat against each other with increasing speed
the water of the Heavenly River breaking into spray;
that God who is surrounded
by Nandikesa and other Pramathas and Ganas,
Whose foot is bent, I worship.
[111]
Centring on the dance of Lord Siva, the saint poet divagates widely, his imagination flying out in many directions like the strands of Siva's hair. The structure of the poem itself is analaogous to the scene. As is well expressed in this verse, Nataraja is the centre and cause of all other religious phenomena as far as the whole poem is concerned. Siva is at the centre of a universe modulated by and around Nataraja, and the poem moves discursively from theme to theme, pivoting on the foot with which each verse concludes.
At all other Siva temples the Linga is the central shrine. The Natarja image in the Chit Sabha is unique in its centrality. There are many Lingas and for the Saiva map of India is a map of lingas. Those that occur naturally are called swayambhu, self-born.
Each drop of water when it lands becomes a linga. Thus are explained the multiplicity of lingas and their divine origin, but above all, the centrality and priority are established. However among the five lingas representing five elements, only Jambhukeswara in Tiruvanaikka near Tiruchy is called water-linga, where there is a small linga, ever in water in the sanctum.
contd.,
Kunchitanghristavam:
Umapati Sivam spells out the form of Nataraja in a few verses:
Verse 108:
Vedaantodigaroopam javalanadamarukau dhaaraynatam karaabhyaam
anyaabhyaam dolamudraam abhayam api
sadaapasmrtau daksapaadam |
vinyasyaakuncihtena prnamadakhiladam
vaampaadena nityam
devyaa sakam sbhaayaam rachayati natanam kunchitaghrim bhaje'ham ||
He bears the fire and the drum in two hands.
The other two hands
make the the 'fear not' and swinging gestures,
Placing His right foot over Apasmara,
with His left foot slightly bending
He ever gives everything to those who bow down --
He performs His dance in the Hall accompanied by Devi.
Him, Whose foot is curved,
I worship.
Here are the essential features of the classic form, every limb of significance. However, the opening phrase was left out from the translation, "His form is sung in the Vedanta - vedaantoditarupam. These same limbs are identified with the formless Brahman of the Upanishads. One of Umapati Sivam's notable theological portions is the conflation of the Vedanta and Saiva Siddhanta. It is notable here that Nataraja's form is nowhere sung in the Upanishads.
Apasmara is generally said to be he demon of ignorance, ajnanam. However, he is referred to only a few times in the Tevaram and is likely that he was in origin simply a pedestal figure, such as is found under the foot of other images of Siva. To be under Siva's foot is a highly desirable condition, meaning attainment of Padam, the source. The very name for a Saiva devotee in Tamizh is Adiyan, servant, 'means literally one who is at the feet.'
The right lower hand is referred as abhaya mudra, a fear not gesture. The swinging left lower hand is called Vara mudra or the sign of boon. The curved foot which is really the Padam, or the source where the jivas merge. The left lower hand is referred to as, swinging hand. This is also called Gaja hastam literally meaning the trunk of an elephant. The left curved foot is the Kunchitapadam.
cond.,
And the Bauls came
they danced
they sang
And they disappeared
in the mist...
and the house was left empty...the house...
in the mist...
Song murmured by Ramakrishna shortly before he passed away.
The State of Jivan Mukta:
If One thus knows [by actual experience] his own Real Self, who is infinite and beyond pleasure, and becomes silent and ever satisfied, would he desire anything whatever for the sake of pleasure?
*
The young woman, named mind, suffered in the husband's home,
namely five sheaths; returning thence and coming to her home of birth, she became freed from the suffering and became happiness itself.
*
Consciousness is the Truth. Happiness is that Consciousness. The Real Self is just this Truth-
Consciousness-Happiness; the sage is happy in the Self; the ignorant one, who is like a thief, does not win real happiness.
*
{The ignorant man is likened to a thief, because he wants to be happy without paying the proper price, namely the false ego. He is also described as a thief because, the ego itself is a theft from the Real Self, as pointed out elsewhere. The happiness in deep
sleep is described in one of the Upanishads, as stolen happiness.}
*
The happiness in sleep is like the scattered moon shine seen under a tree. The happiness of Jivan Mukta, it should be understood, is like the unobstructed moonshine in an open place.
*
Man suffers, not knowing the Self who is happiness and gets entangled in desire for objects, like the musk deer. The Sage does not get entangled in them.
[Guru Ramana Vachana Maala, Sri
Lakshmana Sarma]
contd.,
The State of Jivan Mukta:
[From Guru Ramana Vachanamala, K.
Lakshmana Sarma, prose translations
of some of the verses of Muruganar's Guru Vachaka Kovai. Asramam Publication - 1995]
*
He whose mind is swallowed by the Light of the Self is not affected as before, by anything whatever, though seeing, hearing, smelling and eating foods, breathing and walking as before.
[The Jivanmukta is a riddle. He appears to be active just like others. Hence many conclude that he is not illumined. Others assume that these activities necessarily imply individuality, and that individuality survives in Liberation. But the individuality has no existence apart from the ego. The truth is the Jivan Mukta's state be judged by his own description, because it is beyond the human intellect. Here follow the Sage's own explanations: These are to the effect that the Jivanmukta has no individuality, and is not an actor though he seems to be one.]
*
As one that is profoundly asleep in a carriage is unaware of the varying states of the carriage - its running, stoppages, and unyoking of horses - so the one in the Transcendental State is unaware of the varying states of the body.
*
The illumined one that is happy in the peace of the Self. Without the past and the future, and like a mere witness of the present, is said to to have the knots of bondage cut.
*
He who, renouncing desire for pleasures, has become fixed in his own natural State, through extinction of the mind, is the real abstainer, upavasi. Not so the man who has no experience of the Self even though he abstains from food.
*
This itself is the great tapas, that he does, namely his having in his own real nature. But that tapas avails for the good of all jivas.
*
Even in the midst of a great battle the Illumined one is not moved from that Supreme Silence, which prevails in the Heart when the noise of thoughts of the mind subsides.
contd.,
Guru Ramana Vachana Maala:
[Prose translations by Sri Lakshmana Sarma, of some of the verses of Guru Vachaka Kovai, by Muruganar.]
It is proper that in the case of the knower [of the Self] the threefold karma die with the doer viz., the ego; that the karma that is current, remains was said to the dull witted disciples.
*
If you say, "The body being the effect of current karma it would die if all karmas cease?"; [then answer to the question] 'Who looks upon the Sage's body as Real?"
*
Or [it may be said that] the body of he Jivanmukta is like a burnt cloth -- seemingly real, but unreal; its form is really lost though it seemingly retains its form.
*
Like the path of the bird in the sky, or of the fish in water, the path by which the enlightened ones attained their own Self is difficult to trace.
*
The liberated ones whose taints of mind are gone, is not the doer of actions, while even apparently doing them, like the listener to a story whose mind is elsewhere.
*
The bound one, because of his taints of mind survive, is a doer of actions even when keeping quiet.
Just as a man in a dream falls into
a pit, while the body remains still.
*
If it be said, "If the liberated one has no doership, how can actions be done? We do see actions
being done by him.", then understand that all his seeming actions are really done by the Self who is within Heart.
*
The cessation of all thoughts, through the death of the ego, which is the root cause of the thought of difference, is he Self Knower's meditation without meditation.
*
The Self Knower who has given up the ego, which is for he ignorant the obstacles to the realization, that God is all alone worships God rightly.
*
Continued...
Ma Anandamayi - Philosophy of
Absolute Cognition:
[From the Book Excerpt in Mountain
Path, Apr.-June 2011:]
Ma Anandamayi's statement at her birth: "with gaze upward I saw the
Void."
In the Taittiriya Upanishad we read: atmanah akashah sambhutah (2.1.) - From Atman emerged space
- the Void. Here the Upanishad does not speak of creation, but of revelation and perception. The Atman did not 'create' the Space, but revealed and perceived it. And exactly this happened in the case of Mother. Before her was revealed and perceived the Void - the empty Space.
There is another significance of this first perception. The space here does not stand for the physical element, viz., 'ether', but for the vast screen of empty consciousness upon which the future drama was to be enacted; for the mirror in which the Divine was to see His face in manifold ways; for the playground where the Infinite was to play the role of so many 'finites'. "Within the Infinite lies the finite and in the finite - Infinity. He Himself, the One Who is the Self, stages a play with Himself," says Sri Anandamayi Ma. This vision of Ma give a meta-cosmic insight and the meaning to the theories of creation.
In succession was seen, "the tree with its leaves and branches". The vision of Sri Ma mysteriously refers to "the tree and leaves whose roots are above and branches below, and whose leaves revealed to Ma with Her very birth, a fact which makes the descent divine. Janma karma cha me divyam -- "Divine are my birth and action", says Lord Krishna in the Bhagavad Gita (15.1). The Vedas are regarded as the source and fountain of all knowledge. Thus one may conclude that Sri Anandamayi Ma seeing "a tree with its leaves and branches" at the moment of Her birth really means that she possessed all knowledge since the moment of Her birth. That there was no need of learning from outside. This fact we find exemplified in Her later life when we see Her answering the most spontaneously the most difficult questions related to philosophy and other branches of knowledge without any outward learning.
contd.,
Ma Anandamayi: continues...
"She was throughout Her life", rightly observes Richard Lannoy, a scholar from the West, "the acme of effortless perfection."
Now when one reflects upon these two primal events of Ma's birth and taking them together, one becomes wonder-struck to discover that through such a simple, though uncommon statement she was in fact revealing the secret of Vedic wisdom as expressed in the Vedas themselves:
"In the Supreme Void {Parama Vyoma} resides all the Vedas and the Gods. The one who does not know this Void, of what avail are the mantras to him? Only they who know it are established in That." [Rig Veda 1.164.49 & Atharva Veda 9.15.18].
In this context, we find a very striking conversation between Ma and a devotee, recorded by Sri A.K Dutta:
Devotee: Mother, I want to know all the secrets of Creation. How can it be possible?
Mother: To know all the mysteries of Creation you have to enter into and become one with the Supreme Void.
From the above descriptions of Her life we reach two important conclusions that are helpful in forming Her philosophy. First, that it is possible for Void to exist in the Supreme. Thus Reality in its very nature proves to be a paradox of Being and Non-Being both. Second, the vision of a tree with its leaves is also suggestive of a philosophical truth that the Supreme Reality is "One and Infinite". When we look at a tree, it seems to be one, yet the same one is seen in multiplicity when we take notice of the branches and leaves. Thus substantially 'one and many' represent one and the same Truth.
The problem of 'one' and 'many' and 'diversity' is as old as philosophy itself and we shall deal with it later. Here, our main task is to illustrate those revelations of Ma's early life that can make our understanding of philosophical truths more real as they are not truths based upon conceptual reasoning but are direct realizations and perceptions. Perception is always of greater significance than conception. "What I "conceive" does not carry the same weight of validity as what "I perceive", say the wise.
The Void of which the Vedas and Upanishads [Sv. 4.8.] speak and which were revealed to Sri Anandamayi Ma stands for a state of consciousness in which lie all things in potential form, yet to manifest. Ma's experience of
Void thus refers to the experience of this 'Primordial Consciousness'.
This Primordial Consciousness is the source of all knowledge-omniscience, the source of all power-omnipotence, and the source of all-pervasive-omnipresence.
continued...
Ma Anandamayi: continues....
Here it is necessary, however, to note that there is a difference in the consciousness with which man is born, and the consciousness with which the Divine descends on earth.
The main difference lies in the fact that the consciousness with which man is born, is always conditioned by 'avidya, karma and kama' - i.e ignorance, actions and desire. And this being the case, man's consciousness is always restricted and limited to man's selfish being. The Divine, on the other hand, descends with a consciousness which is wholly unconditioned, eternally free from all restrictions and limitations, and as such infinite, pure, all-pervading and all-inclusive. It is the egoless and no-mind state of Pure Being. The life of Sri Anandamayi Ma from the very moment of Her birth until the end of the play, revealed such an egolessness that it was clear right from an onlooker's first impression. There were many to witness this uncommon purity reflected in Her being. To quote a few:
"Here, I was suddenly confronted with a human being of whom I feel that she had no "I" anymore."
{Mother As Seen By Her devotees -
Melita Meschmann]
"It is impossible to describe Her with a subjective mind. to each one she means something different according to how our limited ego minds allow us to glimpse the whole that is such an egoless Being."
[Mother As See By Her devotees -
Ethel Merston.]
"She does not exhibit what is normally considered ego-consciousness. No personal likes or dislikes, cravings or aversion are apparent. She is totally devoid of fear and anger....entirely free from any conditoning."
{Mother As Seen By Her devotees - Alexander Lipski]
The state of consciousness which is free from ego or the sense of individuality has moral, theological and metaphysical value. A person possessing this consciousness cannot do harm to others as he realizes his oneness with everything. Again, such a person becomes the abode of God and his actions are no more directed by his little selfish ego, but God Himself. For God to act, the person must be totally empty. It, the mind, must have nothing, it must be nothing.
"...if God wants to act in the soul, He Himself must be the place in which He acts..." says Meister Ekhart, the great medieval Master of Europe. It is the secret of the mystical life that when the self or the mind gives up its own egoistic life, it enters into the larger life of the spirit. As Jesus Christ puts it, 'He who loses his life shall find it.'
contd.,
Anandamayi Ma:
Sri Anandamayi Ma attaches great importance to truthfulness and purity in mind, speech and action. According to Her, "God is Truth and as such He cannot be found by false means." Truth and falsity cannot go together. For Her, purity in its highest sense is also the Truth - that which IS. On the relative plane whatever aids towards the realization of Truth or God is called pure, and whatever retards this progress is termed impure. Till the vision of Oneness of Truth dawns, ethical injunction has a relative and preparatory value. On the other hand, Ma also said, "Fundamentally purity and impurity are of the mind. There is only one Atman. Filth and sandal paste are both manifestations of the One. There is neither purity nor impurity." The entire emphasis of Sri Ma's teaching is upon the realization of Truth which is one. She repeatedly tells us: "We must reach the state of only one Brahman without a second. Ekam Brahma dvaitiyam nasti. A multitude of times the question was put to Her: "How can we lead a purposeful life?" And every time, Her response was the same, "Be contemplating the Self, one will find out how to make one's life purposeful. It is man's soverign duty to aspire to Self realization."
To conclude, Her instructions to the seekers of Truth:
"At every single moment, try to be aware of Him, for have you not chosen this path to dedicate your lives to Him? Therefore, when speaking, speak of Him,, when thinking, think of Him. when listening, listen to His words or what is said about Him. Further try each one of you, to keep a diary, so as to check your mind from turning outward. This may also make you watchful and help you in your striving. Those who are pilgrims on the path must develop great inner strength, energy and mobility and swiftness, so that their lives may become beautiful; to fill their lives with a new current. It will not to do sit and ride in a rickety, jolting bullock cart! At all times, the mind must be intensely vigorous, energetic and alert -- then only can you forge ahead with great speed. Remember that every person has to mould his or her own life. Accept cheerfully, what He may bestow on you or take away from you. By constant practice, one finally achieves. Now, friend return to your real home. Do not pay attention to the shortcomings of others. But try to discover their positive qualities, remembering that it is your way of looking at things, namely finding fault with others, that causes you pain. To prepare oneself really means to uproot completely the sense of 'I'."
concluded.
[Source: Mountain Path, article, Apr. June 2011; Life and Teaching of Sri Anandamayi Ma, Alexander Lipski, Motilal Banarsidass Publishers Pvt. Ltd., Delhi]
Dear David,
To my reading, I observe that there was no meeting of Anandamayi Ma and
Sri Bhagavan, though she lived upto 1970.
Are there any conversations, where devotees asked Sri Bhagavan on Anandamayi Ma?
I have read that singer Dilip Kumar Roy has met Anandamayi Ma.
****
Sri Bhagavan and Anandamayi Ma:
I read in the same Mountain Path,
Apr.-Jun. 2011 issue, an article by
Swami Mangalananda, which inter alia, states:
"Ma visited Sri Ramanasramam, during a tour of South India just a year after Sri Bhagavan's Mahasamadhi. All who me her felt the same dynamic power of timeless spirituality in her presence, that they had felt in Sri Bhagavan Ramana. At that time, the foundation of the large new Samadhi Hall was laid by her, and Ma strewed flowers over the platform in blessing. All of Ma's companions commented on the depth of intimacy that they felt with the disciples and devotees of Sri Ramana Maharshi."
According to this article Ma left her mortal form in 1982.
****
Sri Sadhu Om's Sadhanai Saram {Tamizh]
- A Light on the Teachings of Ramana
Maharshi.
Sri Sadhu Om's Sadhanai Saram has been rendered in English, as A Light on the Teachings of Ramana Maharshi and this has been published by AHAM Publications, Asherboro, NC 27205 USA., first in the year 2002.
A few paragraphs from that book:
Self Inquiry and Other Methods of Practice:
For those who listen and pay heed to what Sri Ramana Maharshi has said, the path of Self Inquiry, is very easy. Only to those who ask, "What is this path?" "What is that path?", having already confused their mind by learning so much, does it become necessary to teach all the other superficial and extroverted methods of sadhana, saying, "First subdue the breath [by practicing pranayama], subdue the tongue [by observing silence] and subdue the mischief of the mind [by practicing meditation]."
From the mouth of Sri Ramana Bhagavan, words sometimes arose as if commending other methods, such as watching the breath or japa. This apparently was in order to shut the mean mouths of bystanders [those people who were attached to the practice of traditional yogic and Vedantic methods of sadhana, by giving them no room to find fault saying, "Sri Bhagavan has set aside all the ancient methods, showing complete indifference to them."
However, if the mind practices any one thing incessantly, it will naturally gain one pointedness in that one thing. However, rather than any external object, the first person consciousness, "I" is alone the most worthy thing for the mind to have as the target of its object, is it not? By taking any second person object, such as the movement of the breath, or the right side of the chest, as the target of its attraction, the mind will attain only a state of temporary absorption in that object.
contd.,
Kunchitanghristvam - Umapati Sivam:
continues....
Verse 93:
phaale bhasmatripundram phaninam api
gale paadipithe cha bhutam
Bhaavor vahniin cha dhakkaam vadana-
sarasije suryachandram sikhindram |
omkaaraakhyaprabhaayam surabhuvanganam paarsvyor
vaadyakaarau
yah krtvaananadanrttam svasadasi
kurute kunchitanghrim bhja'ham ||
Verse 104:
dharmam datvaa jnanananam damaru-
kaninadair arrtham apy agninaa
yah |
lokaan samastaan avati natapatir
nayakas' chitabhaayaah
tam devam nrttamurtim visadrs'sa
charitam kunchitangrim
bhaje'ham ||
Putting three lines of holy ash on His forehead,
the hooded snake on His throat,
and the demon as the pedestal for His foot,
and holding fire and the dhakka drum in His hands,
and sun, moon and fire on His lotus face,
the host of gods and worlds
in the radiance called Om,
with musicians on each side,
He performs the Dance of Bliss in His own hall,
Him whose foot is curved, I worship. [93]
He gives Dharma to people
by the beat of His damaruka drum,
Wealth by the fire He holds,
Love with gesture of freedom from fear,
and the goal of man that is moksha
with His holy foot.
In doing He, the Lord of Dancers,
the performer in the Hall of Consciousness,
looks after all people/
That God -- embodied in dance,
His actions like no one else's -
Whose foot is curved,
I worship.
This connection of the four goals of man with the form of Nataraja is not found elsewhere. The role of the drum and the upraised foot are as usual, but the other two verge on the adventitious. One might have supposed the fire to represent Love [kama] and the 'Do not fear' hand to assure the general stability necessary for wealth creation [artha]. However, Love in Hindu tradition means above all, sexual pleasure, and though of course fire is a very apt symbol for this, yet with multiple mirroring of the hand's flame in the circle within which Siva stands an inappropriate sensuality would have been suggested.
Umapati Sivam does not refer to the well known correlation between Nataraja and the five fold activities [pancha-kritya] of God according to the Saiva Siddhanta. This correlation is clearly set out in three other Tamizh sources -- the UNmai ViLakkam {Manavachakam Kadanthar}, Chidamabra MummaNikkovai {Kumarakuruparar} and Tirumandiram {Tirumoolar}.
The last one is of highest importance, about which dating is not clear, but is definitely earlier than Umapati Sivam.
Tirumandiram - 2799 says:
[Tantra 9 - Adhbudha Koothu -
Wondrous Dance]
aran thudi thoRRam amaithal tithiyaam
aran angi thannil aRaiyiR sankaram
aranuRRanaippil amarum thirodhaayi
aranadi yenRum anugraham enne!
Hara's drum is creation,
Hara's hand gesturing protection
is preservation,
Hara's fire is dissolution;
Hara's foot planted down is concealment;
Hara's foot, raised in dance, is grace abiding.
However, Umapati Sivam does refer to the five acts in relates them to the dance without connecting them to the pose, elsewhere.
[Source: Dance of Siva, David Smith, Cambridge University Press.
contd.,
Guru Ramana Vachana Maala: Sri. K.
Lakshmana Sarma - Prose sayings from the select verses of Muruganar in Guru Vachaka Kovai:
The State of Jivan Mukta:
By the Love [to the Self] that
springs up when the profound peace is born through the final death of the false ego, the Sage has the highest devotion to God. [Love is primarily to the Self; so says
Vedanta; other love is derivative;
hence God-Love becomes perfect, or
rather real, only when the God is
realized as the Self.]
*
The Sage that abides in the experience of the Real Self, having cremated the ego by the
fire of supreme devotion (of
self surrender) saying, "Obeisance to Siva", has the realization
"I am Siva."
*
The world abounds in deluded ones, who seek to prove the greatness of the knower [of the Self] by inventing extraordinary powers called Siddhis; his greatness is something quite different.
*
Proving the greatness of the Sage by siddhis is like assessing the greatness of the Sun from various hues seen in the dust particles [floating in a single beam of light].
*
The Illumined one, who does actions without losing his equanimity in success and defeat, is free from ill-will and the perception of difference, and is content with whatever comes by mere chance [without effort], is untainted by actions.
*
If non-doing of actions be the sign of Illumination, then even one disabled by disease [and is not able to do anything] would be Illumined one; the majesty of the Illumined one consists not in not doing actions but, in being free from desire for success and repugnance to failure.
*
Actions done by the Jivan Mukta, who is asleep in the Heart, must be regarded as similar to the eating of food by a child who had fallen asleep, but is partially awakened and forced to eat by his mother.
*
Not having the sense of being the doer, he does not see anything that he is bound to do; being without perception of anything not the Self, he does not become subject to doubts.
*
The man that is averse to the experience of the Self has a taste for disputation; not so the Sage; when he ego, who alone could dispute, does not arise at all, then, who is it that enjoy disputation?
contd.,
Kunchitanghristavam: Umapati Sivam:
Song on the curved foot [of Nataraja];
The reading of the verses of a poem
such as the Kunchitanghristavam is partly analogous procedure, but one freed from the determinism of ritual, the iron logic of repeated variations of formula mantras. There is indeed what can only be described as a holiday atmosphere about kavua that is very hard for the Western reader to sense. The poet devotees several verses to ritual because he wants to paint a complete picture, but here the reference to the ritual which, while a temple priest, he would have performed everyday in his own home before setting out for the Chit Sabha, slips inadvertently.
Verse 9:
yasmin nrtyaty anaadau
nikatatatagatau
bhaanukampaakhyabaanu
sankhadvaanir mrdangadhvanibhir
api mahaambodhighosam jayantau |
yasonkaaraprabhaayaam
dhvanimanusahitaa rasmayas
chaivkavimsaa
vidynante tam sabhesam
natasuranikaram kunchitanghrim
bhaje'ham.
While He Who has no beginning
dances, close beside Him
Bana and the one called Bhanukampa
surpass the ocean's roar
with the sounds of their conch and drum
And from Om, the surrounding arch,
twenty one rays can be seen,
accompanied by the Dhvani mantra.
I worship Him, the Lord of the Hall,
before Whom the multitude of gods bows down,
Whose foot is curved.
nrttesam banadaityapramukha gana
varoddandadorbrndavrya-
kurodvegaahatodyadghataddhimidhimi
taksababhaavanukalpam |
taanataanaaneti kvanitadasasatititantrivinaangano-
nmodogrivaahibhusaavalayam
abhayadam kunchitanghrim
bhaje'ham||
I praise the Lord Who is dancing
following the sound of dhi mi dhi mi tak
from the drums rapidly struck
by the bristling throng of arms
of he excellent gana Baana the
Daitya;
His snakes, the ornaments of His arms,
lifting up their necks in joy
at the sound of the thousand-stringed veena
playing taa naa taa naa ta na
Him, who grants freedom from fear,
Whose foot is curved,
I worship.
The two drummers Bana and Bhanukampa are specific to Chidambaram. The drum reverberates throughout the universe, and denying that the contingent self is other than than the true Self.
A drum is included in the music that accompanies processions round the temple, but the daily ceremonies of pouring the water over the crystal linga and the ruby Nataraja are accompanied by bells - a row of little bells on
the Eastern side of the front of the Chit Sabha and two great temple bells in the Eastern corner of the first enclosure to the Kanaka Sabha.
****
Sadhanai Saram - Sri Sadhu Om -
English: A Light on the Teachings of
Ramana Maharshi: AHAM PUBLICATIONS - USA.
The state in which the mind, by the strength of practice [abhyasa bala] abides or immerses itself in the attention to any second person object, however exalted that object may be, is only a state of temporary absorption of the mind [manolaya]. On the other hand, by abiding in the state of Self attention, the natural state of true awakening, the state of destruction of mind be attained. Since this natural state of Self knowledge alone is our goal, cling firmly only to this flawless practice [sadhana] or incessantly thinking, "I-I".
*
The one pointedness of mind, which is gained by the practice of repetition of a mantra [japa] or meditation [dhyana] will also be gained by self inquiry. But in a very easy manner, without the need of any restriction or restraint, such as those that are to be observed while practicing other methods of practice. Rather than the common existence consciousness "I am", which is always experienced by the people, what more worthy and easy target of attention [dhyana-lakshana] is now needed?
*
Whatever kind of person they may be, everyone says, "I am", so what obstacle can there be for anyone to attend unceasingly to that Self consciousness "I am"? Therefore, without giving room for even an iota of doubt, attend with love and joy only to your own being.
*
Why Sadhana is difficult?
When we are lacking in earnestness or faith [sraddha], whatever practice, [sadhana] we may take to will appear to be equally difficult. But if our earnestness is firm and one pointed, no sadhana will be felt to be difficult, and without any aid we will be able to remain firmly established in the state of self abidance.
*
Where there is a will, there is a way. That is, if a sincere liking to attain something arises in one's heart, a path whereby one can attain it will also be found, and because of that liking one's mind will unceasingly seek the goal until it is attained. Only when the liking to attain that goal does not truly arise in one's heart, will one experience difficulty in the practice or means adopted to attain it. Know that this is the secret underlying all methods of practice.
*
To the extent to which one approaches and lives close to true devotees, to that extent will the liking arise in one's heart to attain salvation, the real goal of human life. By having more and more association with such true devotees, that liking will gradually increase until finally one will attain salvation by abiding firmly in the Self.
*
Love for the State of the Self:
By great love for the fourth [state of mere being, the natural state of Self, which is known as turiya or the fourth state], we can go above [transcending the three states of waking, dream, and sleep]. By means of breath control and so on, it will not happen. Is it proper to investigate illusion? That is, is it proper to seek to attain the state of Self by breath control, or by any other such effort involving attention to he second or third person objects], which are products of illusion?
*
contd.,
G.V. Subbaramayya: Reminiscences:
Asramam Publication - 3rd Edn., 1994:
Later Sri Bhagavan asked me to read out some verses in Kaivalya Navaneetam, treating of Satchidananda; while Sri Bhagavan followed them with the Tamizh text and made a running commentary. He said, Chit and Ananda are latent in plants, animals etc., But Satchitananda are really known only to the Realized soul or a Brahma Jnani.
Sri Bhagavan illustrated Maya by telling how a child mistakes the reflection of the moon for the
reality. Sri Bhagavan also gave an example from His own observation of a monkey. The monkey approached a mirror, attracted by some sweetmeats placed in front. It was first scared away by its own image and finally after knowing it to be unreal, the monkey took away sweet meats not minding the mirror. Sri Bhagavan, while narrating this incident acted the incident wonderfully.
Sri Bhagavan explained how faith in a Guru and the scriptures helps one to realize the Self, by citing the following illustration. In a dream a king is bitten by a dog. He feels helpless and destitute of medicine, although in reality, he has all the medicines and doctors at his disposal. For the dream wound can be healed only by a dream doctor with a dream medicine. Likewise, if you dine sumptuously, sleep and dream that after hard work in the sun you are fatigued and hungry. That dream hunger can be appeased only by dream food.
Illustrating the force of past samskara and vasanas, Sri Bhagavan said, "We eat indigestible stuff. We suffer for it repeatedly. While suffering, we take a solemn vow not to touch it again. But as soon as we are well, the craving for it returns."
In the evening, Sri Bhagavan referred to the description of the Self as 'the smallest of atoms, the biggest of big things.' And further said, "The hailstone falls in the ocean. It falls in the shape of a small drop. At once it melts and becomes the ocean itself. Likewise the source of the Self is a pinpoint. When it is searched for, it disappears, and only fullness remains. Hence the Self is called the 'atom' We are like the icebergs floating in the ocean of Ananda [Bliss].
Referring to Mouna [Silence], Sri Bhagavan said, "Silence is of four kinds. Silence of speech, Silence of the eye, Silence of the ear, and Silence of the mind. Only the last in pure Silence and is the most important. The commentary of Silence is the best commentary as illustrated in Lord Dakshinamurti. Only Silence is the Eternal speech, the One Word, the Heart-to-Heart. Silence is like obstructing the current for lighting and other purposes. However much he might work, he is still the Quiet One. His voice is the incorporeal voice. His walk is not on the earth, it is like measuring the sky with sky."
*****
Hi David, Just watched two quick clips on You Tube. Ramana - Godman part one and part two. You were interviewed by a Frenchman uploaded on divinebrightlight.
Your clear and simple sincerity shines through. If possible part two was even better then one.
These videos would help alot of people cut through the confusion and clarify Ramana's core teachings. So many books have been written including all the commentaries. This goes straight to the heart of the matter.
Mystery of the Milk:
[By Nawazuddin, an employee of State
Bank of India, Tiruvannamalai. From
the article, of Mountain Path, April-
June 2011]
*
The core of Islamic Sufism lies in the fundamental belief that the Supreme Being is ONE. This Supreme Being in its Pure Awareness is endowed with all the attributes and qualities that are hidden as pure potentialities. These potentialities are Life, Knowledge, Will, Power Hearing, Seeing and Speech.
Let us summarize the manifestation of Being with the example of a word. A word before being spoken is one with the Being, remaining hidden in its Essence as Knowledge. When the Supreme Being intends that the word be spoken out, He uses His Power to express it.
When the word is spoken, it is clothed in a subtle body, lives for a short span, and then is re-
absorbed into the Essence. When the same word is written on paper, it is now clothed in a gross body, visible to everyone; it lives for a particular period in time and then is annihilated. In both the subtle and gross forms the word is the manifestation of the Being, and the meaning of the word is the Pure Essence. The Sufi marvels at both the subtle and gross manifestations that are the multiple states of Being. The true Sufi abides in the everlasting meaning of the word.
A milkmaid sitting by the side of a street was selling milk. Four thirsty travellers passed by. On seeing the milk pot, they approached the milkmaid cheerfully and asked for something to quench their thirst.
One of them asked for cream; the second, curd; the third one buttermilk; and the fourth, butter. To all of them, the maid gave one answer: these four things were certainly not with her. The travellers insisted that she undoubtedly had all four items. They spoke among themselves that if she did not give them what they wanted, they would seek justice from the judge. The maid thought how unfair it was for these four people to quarrel with her.
Finally all of them went to the judge with their dispute. The judge was a man of conventional wisdom and said to the travellers that they were stupid and that intelligence seemed to be non existent in all of them. "You are demanding things that are unavailable as the maid is only selling milk."
He advised them to desist from their demands and forget about the milkmaid. The travellers, however, said, "We will definitely not give up and leave the maid alone, because we are sure that all four things that we demand are available from her."
Among the crowd, there was one wise man who witnessed the proceedings against the milkmaid. He intervened and said that the would give each one what he asked for. He poured a little curdled milk into the milkmaid's pot. After separating the milk into cream, curd, buttermilk, and butter, he gave each traveller what he wanted. Satisfied, they made ready to continue their journey.
contd.,
Mystery of the Milk: continues...
Someone, a fifth person, stopped them and collected from each of them a sample of what they had, namely, cream, curd, buttermilk and butter.
He asked them how they got those four things. They narrated the whole episode. He asked, "Tell me, these four things, are they derived from milk, or is it the curdled milk which gave them form? Is it the gross quality of the animal nature or the subtle nature of the intellect? How did they attain these forms?
The travellers remained silent because the query was too subtle for them. He then asked to be taken to the person who revealed the mystery of milk. They all went to the wise man, and the fifth person gave him the four things: cream, curd, buttermilk, and butter. He demanded that the wise man convert them into milk again as they all came from the milk in the first place. He said, "Make them milk again so that they regain their original form."
The wise man said, "O dear one, listen. You do not understand the hidden truth. In the beginning milk existed and these things were non existent in it. In the end, milk also became non existent and brought them into being out of itself and was itself in them. From now on these will never become milk again, though they are no separate from milk.
"Ponder over this carefully, O man of wisdom. Outwardly, man does not become God, though in reality, he is not separate from God. When outward forms vanish from the eyes and are annihilated in knowledge [jnana] then, and only then, you will gain discrimination and discern the radiance [quality] of milk. Otherwise, where are we, where is milk, and where is the mystery which is that light of knowledge? It is far beyond the range of our understanding.
"The essence of milk is hidden in all four forms. Men of vision say that everything is He. He was. He is. He will ever be.
"Now, friends, listen to the interpretation of milk. Consider the cow as the hidden treasure. Milk is the Absolute Essence, endowed with names and attributes. It is a Being with attributes which always remain hidden in the Essence. Milk again is the station of negation [fana]. In order for milk to manifest outwardly, the bodies of all four things -- cream, curd, buttermilk and butter -- remain hidden in it as pure potential. The milkmaid symbolizes
the divine solitude which the mature soul enters upon its inner spiritual journey [wahadat]*
[*The Divine Solitude is situated ontologically between the Supreme Unity and the distinctive Unicity.]
contd.,
Mystery of the Milk - continues...
"The four travellers symbolize the four Archangels in the subtle form;
in their gross form they are the four elements.
"The all pervasive, complete Divine Nature, [ulahiyat]* is the principle on which the expression of Unicity [waqhidiyat]** in form is revealed. The wise man [the higher intellect or buddhi] is the first discernible manifestation of the immutable Divine Nature. From it there stems the divine archetypes [ayan ath-thabihah]***, the unchanging essences, which are the foundation of manifestation.
"The metaphor of milk signifies the undifferentiated spiritual world. The silent, wise man is he who can apply the curdle [discrimination] in the milk. The curdling activity reveals the all-pervasive nature of knowledge. When the milk, which contains the four hidden forms, becomes the object of undivided attention, the quintessence of Reality is revealed.
"In natural milk the four substances, cream, curd, buttermilk and butter - cannot survive as distinct from milk. These four qualities constitute the four elements.**** When they manifest outwardly, the body's form takes shape. These four elements are indispensable for the constitution of the body.
"As every substance that emerges from the body of milk has a unique virtue and quality. When the elements becomes mixed and clothed in a single body, they lose their individual distinction.
"The soul is reflected in the external manifestation of the bodies thus formed, just as the essence of milk is inherent in each separate manifestation of it as cream, curd, buttermilk and butter.
"This is a summary of all comprehensive knowledge of the Almighty. Whoever comprehends it is the Complete Man. Pondering over this is the preoccupation of those who exist solely to perceive the manifestation of the Essence in the forms."
O Khadre Alam, value and respect intimate knowledge in every instant Let the seeing, the seer and the object seen be all one.
-----
* Word derived from ilah, Divinity, and signifying the Quality of Divinity not in the sense of a particular Divine Quality, but as total Divine Nature.
** The Divine Unicity is that aspect of in which the Essence
appears as unifying the difference of attributes. Here the All is both One and Many. Marvel at the plurality of what is essentially One.
*** The principal possibilities of a being or of a thing.
**** The four Archangels are Jibraail, Izraail, Mikaailand Israafil in their subtle forms;
they represented in their gross
forms as four elements, namely Earth, Water, Fire and Air respectively.
[This is from Khadre Alam's poetry,
which depicts the multiplicity of manifest Being and its Unity in essence.]
concluded.
Kunchitanghristavam - Umapati Sivam:
In one of the verses, Vishnu too is credited with playing the drum for Siva's dance. There is in the Saiva legend referred to here, an undercurrent of deliberate diminution of the severe orthodoxy of both god and his worshippers, for drummers are of low caste, as is shown by the caste connotations of the common Tamizh word, for drummer, namely PaRaiyan. Vishnu addresses his two wives:
Padme maastv adya lila phanipatisayanam vainateyo'pi
naalam
bhoomi tavam sighram aayaahy aham api natane tillavanyam
puraareh |
hastaabhyaam vaadayisyaamy ahaha chaturam mardalam chety
udirya
paraayaad yadrangam aadau harir api tam ajam kunchitanghriim
bhaje'ham || [230]
O Lotus Lakshmi, don't let's play today
I don't want my Snake-Lord couch
nor Garuda.
O Earth*, come at once,
for I am going to beat the drum
in Tillavana with great skill
to accompany the dance of the Foe of the Cities.**
So saying in the beginning
Hari went to His stage
Him who is unborn
Whose foot is curved,
I worship. [230]
* Bhooma devi, one of the two consorts of Vishnu
** refers to Tripura Samhara.
This verse alludes to an episode in the Saiva Sthalapuranam of Kanchipuram which begins:
One day as Vishnu was practicing yoga, he noticed in his Heart a
flame in the middle of which Sadasiva was dancing...Questioned by his wife, he told her that he had seen the Supreme Being Siva dance in his Heart and that his dance had fascinated him. Vishnu, as required by Siva, installs a lingam in Kanchipuram in the Ekamabranatha Swami Temple. And then, he and all his entourage make their way to Chidambaram. Siva then began to dance. Garuda, the king of birds and the king of serpents, Adisesha saw him and meditated on him. The Ganas [Siva's retinue] performed on musical instruments while he danced. Vishnu wished to do so too and played the kettledrum. Afterwards he asked the God of the Vedas, [Siva] to grant him the boon of playing the instrument in all his dances.
Vishnu playing the drum is incorporated into the statue of Urdhavataandava Siva, in the Nrutta Sabha, rising at angle from the base of the sculpture, counterbalancing Kali on the right hand side.
[Source: Dance of Siva, David Smith, Cambridge University Press.
U.K.]
contd.,
Sadhanai Saram - Sri Sadhu Om -
English: A Light on the Teaching of
Bhagavan Sri Ramana Maharshi:
*
For whatever thing a liking or love
arises in you, that thing your mind
will certainly gain one pointedness. Because such is the nature of the mind. Unless a real love for Self arises in you, you will not turn within and attend to it one pointedly; instead you will always be telling some excuse or other for not doing so.
*
When will a real love for Self arise in you? Whatever your intellect decides to be the greatest and most worthy thing, for that thing alone will love arise in you. The intellect of a mature spiritual aspirant will decide that Self alone is the greatest and most worthy of thing, and hence he will have real love for Self. But to the intellect of immature people, the objects of this world alone will appear to be great and worthy to be attained, and hence their desire for those objects will constantly be increasing.
*
When will the intellect decide that Self alone is the greatest thing? The intellect will esteem something as the greatest according to its decision as to what is eternal and what is ephemeral. What can be correctly decided by the intellect to be eternal? Only that thing, which can be decided to be real, is unquestionably eternal. Other things are only ephemeral objects that are fit to be discarded.
*
How to decide what is eternal?
Whatever exists always and unceasingly, whatever exists without ever undergoing any change, and whatever shines by its own light of consciousness, without depending upon the aid of any other thing, either to now or
to make it known -- that alone is to be decided as real, is it not?
Sri Bhagavan says in Maharshi's Gospel: "What is the standard of reality? That alone is real which exists by itself, which reveals itself by itself, and which is eternal and unchanging."
*
Existing always and unceasingly, means to be deathless and indestructible; existing without ever undergoing any change, means to be devoid of movement - achala -, either in time or in space. Shining by its own light means to be the Consciousness that itself clearly knows its own existence, and not to be an insentient object that is known only by the aid of some other thing. Knowing that the definition of Reality is such, scrutinize and decide what is real.
*
Whatever satisfies this definition of Reality having all the aforesaid three characteristics, alone is to be accepted as real. Therefore, scrutinize and see whether there is anything in this world that can satisfy this definition. If you scrutinize carefully, you will find that every object exists for sometime and then disappears, that every object undergoes change and is devoid of stability, and that every object is known only by the aid of some other thing.
{Source: AHAM PUBLICATIONS, Asheboro, NC 27205, U.S.A.]
contd.,
Miracles Do Happen: [Two incidents from Sri Bhagavan's life as narrated by G.V.Subbaramayya, in his Sri Ramana Reminiscnces: Asramam Publication - 1994 reprint:]
Two days afterwards, Sri Jagadeeswara Sastri, an old devotee, Sanskrit poet and scholar, was brought for Sri Bhagavan's darshan. He had been gravely ill and had just been discharged from the town hospital. Those of us who had seen him sometime before, had given up all hope, but he recovered miraculously. He now looked like a mere skeleton, and I expressed wonder, how such a weak body could live and move. Sri Bhagavan smiled and said, "Yes, it looks as though some Spirit has got into the body and is conducting it!" He further informed Jagadeeswara Sastri who, while living on the Hill, once wrote the words - Hridaya kuhara madhye and not knowing what to write further implored Sri Bhagavan to complete the verse. That was how he famous sloka came to be composed by Sri Bhagavan. From his sick bed in the hospital, Sri Sastri composed a prayer to Sri Bhagavan in some Sanskrit verses, one of which stated:
"If you think me worth saving, do show Grace and save me even now.O Lord! It does not befit you to reckon sins and merits. You have the power to create and destroy the universe, without any aid from others. Then why do you now deceive me by saying that the Law of Karma is supreme, and must owrk itself out?"
*
Here was another miracle of Sri Bhagavan's Grace. It was June 10, 1940. The radio announced the fall of Paris to Germany and the entry of Italy into the war against the Allies. At about 3.00 p.m. Sri Bhagavan, Sri Narayana Iyer, and myself were at work in the grinding room. I had just heard a rumour that to counteract the action of Italy, Turkey had declared war on the side of the Allies. I asked Narayana Iyer, who
was the latest arrival from the town whether he had heard any such announcement on the radio. Before Narayana Iyer could reply, Sri Bhagavan Himself said, "No. it cannot be true" Narayana Iyer confirmed this rare reply to Sri Bhagavan and turning to me observed, "France, a first rate power has fallen in three days. Then do you think Britain can hold out longer than three weeks at the most? Upon this, Sri Bhagavan again observed, "Um,,but Russia..." Abruptly Sri Bhagavan cut short His speech and resumed silence. Neither of us had the
courage to ask Sri Bhagavan what Russia was going to do, though it appeared strange that Sri Bhagavan should mention Russia, who was at the time friendly to Germany. It will be remembered that war broke out between Germany and Russia only one year afterwards, and it was in fact Germany's attack on Russia that turned the tide of fortune in favour of the Allies. {The famous Battle of Stalingrad}. Here was afforded a peep into the Omniscience of this seeming recluse wh9 was supposed to know nothing of the world!
continued...
Suri Nagamma: Sri Ramana Cures my
cancer:
I had already mentioned that in February 1976, I had a surgical operation for cancer in Madras, and thereafter I went to Bangalore and Bombay for rest and recuperation. It then looked as if I had recovered normal health. However, in February 1977, pain behind the left arm developed and gradually extended up to the neck.
People said that it might be only some rheumatic pain. However, I had my own doubts. My sister's son, Dr. G.R.N. Sastri who was then working as senior executive in the Indian Petrochemical Corporation, Baroda invited me to his place for a change and so I went there. After about a month, the pain increased greatly and a lump appeared in the place where I was originally operated on. The local doctors declared that it was due to the cobalt treatment I had after the surgery and it might disappear after a while. Instead it went on increasing and along with it the pain also. I had therefore no alternative to return to Bombay for expert treatment.
In Bombay, cancer specialists were consulted. After elaborate tests, they declared that the lump was cancerous in nature, that further surgery could not be thought of and the only hope lay in cobalt treatment though success was very doubtful. Cobalt treatment was immediately given and as that too was found of little use, it was stopped. The case was given up by all allopathic doctors as hopeless and beyond any cure. In the meantime there was excruciating pain despite taking sedatives. That was during the month of May 1977.
As there was no hope of cure by medication, I prayed to Sri Bhagavan day and night to give me strength to bear the pain stoically. I also wrote some appealing verses. Prayer and meditation were my only refuge. My strength gradually decreased and I became almost bedridden. As suitable arrangements for nursing me at Bombay could not be made, a nephew of mine G.R. Sarma, decided to take me to Bangalore by air and actually bought a ticket for me.
It was at this juncture, the Asramam President Sri T. N. Venkataraman and his wife who happened to come to Bombay to see their own son working there, called on me along with Sri R. Venkataraman and his wife at about 3.00 pm. on 14th May, 1977. Sri R. Venkataraman was the Controller of Defence Accou8nts in Bombay and a great devotee of Sri Bhagavan. He practices homeopathy as a hobby. They were all very much grieved at the great suffering and agony I was experiencing. I formally handed over to the President the paper containing my prayers to Sri Bhagavan for relief of my pain. Seeing the sad situation Sri R. Venkataraman took aside Sri S.R. Avadahani with whom I was staying, and enquired with whom I was staying, and enquired if he could try homeopathic treatment.
continued...
Suri Nagamma:
Sri Ramana Cures my Cancer:
continues...
As Allopathic doctors had already given up the case as hopeless, we were ourselves thinking of trying homeopathy and so the offer appeared providential to us. We readily consented to it. It appeared to us as if Sri Bhagavan Himself had sent Venkataraman, one
of His devotees, specially for the purpose of treating me. Venkataaman prepared the medicine that night itself and, as his house was very near mine, came to
us next morning, and started his treatment. That was on Sunday, 15th May 1977.
From that day onwards, he cane once or twice a day and tried one medicine after another. The pain increased considerably in the initial stages and the lump burst open. Taking it as a favourable indication, he continued his treatment until, with Sri Bhagavan's grace, the pain began to decrease gradually. Meanwhile,
a Parsi devotee came to me and told me incidentally that his wife died of cancer but that there was a Tibetan doctor whose medicine was reported to be particularly effective in cancer cases. That medicine could not however be used in his wife's case, as her ailment was by then far too advanced. He said that there was a special representative of that Tibetan doctor in Bombay and that he would bring him to my place. Two days later, P.V. Somasundaram, Arunachala Bhakta Bhagavata from New York and another devotee from Canada came to see me. At the same time, the representative of the Tibetan doctor also came. The latter examined me and said that his master did not treat patients without seeing them personally, that he was at the time in Tibet and that I should go over there or arrange for his coming to Bombay. I exclaimed, "Oh! Going to Tibet I am getting ready to go on a Kailasa Yatra and am waiting for the final call of Iswara. I am satisfied with the present treatment by a devotee of Sri Bhagavan."
Two or three days later, the devotee from Canada, Somasundaram and some other devotees came and though I was suffering from acute pain insisted on my reading something which they recorded for their use in Canada. By the 10th June, there was such a relief from pain that I gained enough to strength to out for a walk. When I told Venkataraman that i was ready for a Kailasa Yatra and he had upset all my plans, he coolly said that as hi8s medicine had worked, he was sending me instead on an Arunachala Yatra.
contd.,
Suri Nagamma : Sri Ramana Cures my
Cancer: continues...
I do not know whether it was due to his great devotion to Sri Bhagavan or it was due to Sri Bhagavan's grace working through him, the lump became smaller and smaller and the pain gradually decreased. I gained strength
from day to day and began to move about freely as of old. Devotees in Bombay who had seen me earlier were emphatically of the opinion, that the cure was nothing short of a miracle; and the eminent doctors of Bombay who had examined me earlier could hardly believe it.
I remained in Bombay till September 1977, when in the company of my relatives I went to Vijayawada, stayed there for about two months, vacated my house Ramana Sadanam and came away to Madras. It so happened that Sri R.
Venkatraman had by then been transferred to Madras and so I took all the required medicine from him, showed the MSS of these Smrutulu to my brother D.S. Sastri, and reached Arunachalam on the night of 27th November 1977. Early next morning, I went to the Asramam and prostrated before Sri Bhagavan's Samadhi.
The manuscript of my reminiscences has been fair copied by one of the devotees and got ready for printing. On this auspicious day of Makara Sankaranti I placed the MS, as my humble offering, at the lotus feet of Sri Ramana Bhagavan.
[Source; The Continuing Story - Post Nirvana Miracles of Sri Ramana Maharshi - Ed. A.R. Natarajan, Ramana Maharshi Centre for Learning, Bangalore.]
concluded.
Direct Teaching of Bhagavan Ramana -
Sri V. Ganesan - Asramam Publication:
2011 edition:
*
That devotee said, "Does dissolving one's self in its own place mean that with buddhi [developed mind] one discards the annayamaya and other kosas and after that discards buddhi itself?" Sri Bhagavan replied, "Where do you go if you discard buddhi? The buddhi remaining in its own state is the knowing of one's state. To eliminate or discard the various elements mentioned already, buddhi must be used like a punishing rod. The buddhi is described as of two parts, unclean and clean. When it is associated with the work of the antahkarana, it is stated to be unclean. That is known as mind and ahankara. When buddhi is used as a punishing rod to drive away those things and to give inspiration of the Self [aham sphurana] i.e "I", it is known as clean buddhi. If that is caught and the rest is discarded, that which is, remains as it is."
Further questioning was, "It is said, that, that buddhi must be made one with Atma. How is that?" Sri Bhagavan replied, "How can it be made one with Atma when it is not a thing which comes from outside? It is within oneself. The feeling or the shadow of Atma is Buddhi. If that buddhi, the static thing, is known, one remains as one's own Self. Some call that buddhi and some call it shakti and some others call it Aham. Whatever the name, it must be caught hold of firmly to drive away all that comes from elsewhere."
****
Kunchitranghristavam: Umapati Sivam:
(Song on the Dance of Siva):
Satyam brahmaiva naanyaj jagad
idam akhilam cheti mimamsayaitvaa
traiyantoktyaa budhendraa hrdi
cha yam anisam cidghanam durnirksyam |
dipajvaalasikhaaval sattapari-
-caynanandanrttam vimaayam
subhram pasyanti
tatsasatpadavisayam aram kunchit-
-anghrim bhaje'ham || /261/
Siva dances in Vishnu's Heart because as Supreme Being he is
the Consciousness present in every
individual. This brings us a major
feature of Umapati's Nataraja -- that the Dancer is Himself Satchitananda - Being Consciousness and Bliss.
Brahman alone is true,
not this world, nor anything else,
Reflecting on this statement of the Upanishads
the leaders of the wise
constantly look upon Him in their Heart,
He the mass of consciousness which cannot be seen,
His Dance of Bliss constantly repeated
like the flickering of a lamp,
illusion free, shining white,
He is what is meant by Tat Sat.
Whose foot is curved,
I worship.
/261/
He is 'that God Whose Dance' is manifest in the sportive manifestation of consciousness.
Phale bhasmatripundram phaninam
api gale paadapithe cha bhutam
baahvor vahnin cha dhakkam vadana
sarasije suryachandram
sikhinddram |
omkaaraakhyaprabhaayaam surabhuvana
ganam paarsvayor vaadyakaarau
yah krtvaanandanrttam svasadasi
krute kunchitanghrim bhaj'ham ||
/93/
Putting the three lines of holy ash
on His forehead,
the hooded snake on His throat,
and the demon as the pedestal for
His foot,
and holding fire and he dhakka drum
in His hands,
and sun, moon, and fire on His
lotus face,
the host of gods and worlds in the
radiance called Om
the musician on each side,
He performs the Dance of Bliss,
in His own hall,
Him Whose foot is curved,
I worship. /93/
The above is a clear statement of the classic pose, omitting to mention only the abhaya gesture.
By beginning with the putting on the holy ash, the saint poet links the Dancer to his devotees, who share with Siva the performance of this action. The holy ash is also the ash of burning ground.
[Source: The Dance of Siva, David Smith, Cambridge University Press, U.K.]
contd.,
Sadhanai Saram - Sri Sadhu Om -
[Eng: A Light on the Teaching of
Sri Ramana Maharshi - AHAM PUBLICATIONS;]
The Manner of Dawn of Knowledge:
{Jnanodaya Vidham}
Death happens in a split second. Awakening from sleep also happens in a split second. Similarly, the destruction of individuality happens in just a split second. True Knowledge is not something that can be gained and then lost. If a person feels that true knowledge is coming and going, he is still only in the state of practice. It cannot be said that such a person has attained true Self Knowledge.
The perfect awakening into the state of Self Knowledge happens in just a split second. That state is not attained gradually over a long period of time. All the Sadhanas that are practiced over a period of many years are meant only for attaining the blemishless maturity. Listen to an apt illustration. After people have placed the gunpowder in he iron barrel of a temple-cannon, after they have added broken pieces of brick, after they have packed it tight with a ramrod, after they have placed a wick in contact with the powder, and after they have plastered the open end of the barrel with clay, as soon as the charge is ignited it will explode
in a split second.
Similarly, after one has learnt the truth about the real Self through hearing and reading, after one has practiced sadhana for a long time, after one has wept and prayed with heart melting devotion, and after one has thereby attained purity of mind, the knowledge of the Reality, will instantaneously shine forth in a split second, as "I am I". As soon as the dawn of Self Knowledge thus takes place, due to the clear shining of the reality of this state, which is an empty space devoid of objective knowledge, will be spontaneously realized to be the state of true knowledge, which is our beginningless real nature. When even the effort of attending to Self thereby merges in Silence, that state of mere Being, in which there is nothing further to do, and nothing further to attain at any time, alone is the real state.
[See also Sri Ramana Gita, 17.5 and
17.3.]
*****
Sri Arunachala Ashtakam: Verse 5:
I find Sri Arunachala Ashtakam itself
is the more difficult to understand than the remaining four verses of
Sri Arunachala Stuti Panchakam. Among the eight verses, I think the verse 5 of Ashtakam is the tricky and the most difficult one.
The original Tamizh version of Sri
Bhagavan, reads as under:
MaNikaLil saradena uyir thoRum nana
madhanthoRum oruvanaai maruvinai
neethan,
MaNi kadainthu ena manam manam enum
kallin
MaRuvaRak kadaiya nin aruL oLi
mevum,
MaNiyoLi enap pirithu oru poruL
paRRu
MaruvuRal ilai nizhal padi
thakittin viN
MaNi oLi pada nizhal padhiyumo
unnin
MaRu poruL aruNa nal oLimali
undo?
The example of photograpic camera plate in the latter half of the verse can be understood somewhat easily. But what is this: MaNi kadainthu ena manam manam enum kallin....?
There are two words mind, mind.
"There are no two minds, only one mind, only vasanas are two asubha and subha" says Sri Bhagavan. The English translation has been given in a varied manner:
1. Arthur Osborne:
...If, like a gem when it is cut and polished, the [impure] mind is worked against the wheel of the [pure] mind to free it of the flaws, it will take the light of Thy Grace and shine like a ruby, whose fire is unaffected by any outward object....
2. Prof. K. Swaminathan:
...If like a gem that is cut and polished, the separate mind is whetted on the grindstone of pure, universal Mind, it will acquire the light of Your Grace and shine like a ruby whose brightness if flawed by any other object.
3. Smt. T.R. Kanakammal:
A gen us cut and polished on a whetstone and made to shine, freed from all its flaws. Likewise, the mind, through ignorance, has lost its real nature of Pure Awareness; but when sharpened and finely tuned and made subtle on the whetstone of the enquiring mind, it sheds all its latent impressions and shines with the light of Thy Grace. Like the light of the polished ruby, the mind that has become the form of Atman, will be unsullied by the flaw of attachment to any other object.....
Here I am of the view that Smt. Kanakammal's use of "mind" and 'enquring mind' is more appropriate.
Sri Bhagavan also says, under Answer No. 8 to M. Sivaprakasam Pillai's question:....If one "enquires" into the true form [Swarupam] of mind, the mind will end up as Thaan, the Self.
Smt. Kanakammal here quotes Manikkavachagar's verse in Acho Padigam, Tiruvachakam,
Chittamalam aRuttu Sivamakki enai aaNda...
By removing the impurity of mind by burning it, You have ruled me, by making me Sivam.
*
I would like to have the comments of other members and also of David Godman.
impure mind Vs. pure mind
mind and universal mind
mind and enquiring mind.
Which is the most appropriate
translation, according to you?
*****
Subramanian
The Tamil word manam (mind) appears twice in this verse. It is not qualified by any other word such as 'pure' or 'universal'.
I don't know of any occasion when Bhagavan explained this particular double usage, so we have to come to our own conclusion, based on parallel remarks elsewhere in his teachings.
When we do this, they will be comments, not translations. The verse itself says 'when the mind is ground (or polished)on the mind' and should be translated in this minimalist way. If we have an opinion on how this should be extrapolated, we should put it in a subsequent comment and give an acceptable authority for our conclusion. All the translations I have seen interpolate extra words into the original to add nuances or interpretations that are not there in the original.
I understand it to mean that mind must be used to discover the source of the mind, and that there is no other tool available. In Day by Day with Bhagavan there is the following passage:
8-11-45 Morning
When (on 2-11-45) Mr. Roy asked Bhagavan the best way of killing the ego, Bhagavan said, “To ask the mind to kill the mind is like making the thief the policeman. He will go with you and pretend to catch the thief, but nothing will be gained. So you must turn inward and see where the mind rises from and then it will cease to exist.” In reference to this answer, Mr. Thambi Thorai of Jaffna (who has been living in Palakothu for over a year) asked me, whether asking the mind to turn inward and seek its source is not also employing the mind. So, I put this doubt before Bhagavan and Bhagavan said, “Of course we are employing the mind. It is well known and admitted that only with the help of the mind the mind has to be killed. But instead of setting about saying there is a mind, and I want to kill it, you begin to seek the source of the mind, and you find the mind does not exist at all. The mind, turned outwards, results in thoughts and objects. Turned inwards, it becomes itself the Self. Such a mind is sometimes called arupa manas or suddha manas.”
Everyone can have his or her opinion on this verse, but it should be made clear that it is just an opinion, not what Bhagavan himself wrote or intended.
Dear David,
Thank you very much. As you have correctly pointed out, Sri Bhagavan
uses only manam manam enum kallil...
so no qualification for either of
the two minds. But translations have added their own extrapolations. Thew inward turned mind, becomes quiescent in the Self. That is all.
R.Subramanian/David,
The Arunachala Ashtakam verse 5 is interpreted differently-Going through the verse,to me,Sri Bhagavan is simply stating the ever present Grace Lightthat is akin to the thread that runs through 'beads' or 'stones'.The Mind is nothing but a continual stream of thoughts.The 'manam' 'manam' refers to this stream of thoughts following one after the other-this is what is preventing (maRu)the perception of the ever present Grace.The word 'kadainthu' is to be understood as 'ending' and not as 'chiselling'(Sri Bhagavan never gives the least room for 'thought' as an 'entity' to be worked upon-to be 'chiselled' etc,).
If this ever present Grace is intuited,there cannot be any 'vasana'(maru)that leads to the attachments to 'Objects'-just like in superabundance of Light,no image can be captured on a photographic plate-that can happen only when the 'fullness' of Light is not there.
He says that this 'Grace light' shines without any 'otherness'-then one stops looking upon 'arunagiri' as a 'Hill'.
(Arunagiri is verily the Self)
Namaskar.
R.Subramanian/David/Friends,
In that verse 5 of the ashtakam,the word maNIgaL(plural),kal(Stone)is used for the manam,the 'stones' of the mind stay apart and shine through 'borrowed' light,the maNi Gemstone of the Self is the stone,singularthat shines by itself .
Namaskar.
Dear Ravi,
"maNigaLil saradena uyir thoRum naana". I think here "maNigaLil"
refer to the individual jivas and
the saradu is the Self. The Self is pervading all the jivas or individual souls. Godhead or the Self is there in all jivas.
manam manam enum kallil - these words are only intriguing. I think that the "enquiring mind" [which is not different from mind] will
remove the dirt [maRu] - thoughts of the mind and make it flawless pure mind. Muruganar also uses the phrase Suddha Manas. This Suddha Manas itself is the Self. Or we can say that the suddha manas then dwells in the Self.
I shall be glad if others could also comment on the way they are interpreting this verse.
Thank you Ravi.
*****
Kunchitanghristavam: Umapati Sivam:
The Verse 93 speaks of three lines of ash on the forehead of Siva. This ash is normally the ash of the cremation ground. However, unlike His dance in the burning ground [Tevaram speaks about various burning grounds on which are the Siva temples, like Tirukadvur Mayaanam etc.,], Nataraja's dance in Kanaka Sabha or Chit Sabha, is full of opulence.
Verse 106:
dhrtavaa yah sarvades'a
padajalijmukhe sresthamuktalim
ange
sauvarnam kanchakan cha
prathitamanichitam bhushanam
divyavastram |
nrttam krtvaagataanaam sakalatanu-
bhrtaam dharmamukhyaan pumarthaan
dattvaa raksaty anaadir
munikrtayajanaah kunchitanghrim
bahje'ham.
Verse 106:
He is the Lord. He always wears
necklaces of perfect pearls*
on His feet and round His neck,
on His body a golden breastplate**
and ornaments studded with diamonds,
and heavenly garments.***
As He performs His dance
He gives Dharma and the other ends
of man
to all who come to Him
and protects them.
He has no beginning.
It is to Him that sages direct
their sacrifice.
Him whose foot is curved,
I worship.
* Siva wears usually kapala mala.
Here Nataraja is wearing necklaces of pearls!
** His breast plate [kavacham] is golden! But Siva wears only holy ashes on His breast.
*** Natarja is wearing heavenly
garments! Siva's usual garments
are a tiger's skin as his lower cloth tied with serpents and a elephant's skin as his upper cloth, both taken after Daruka forest episode. Pulitholai araikkisaithu.. says Appar Tevaram.
Whereas the Pallava saints made their tireless pilgrimages across Tamizh Nadu to see various stone built temples, Nataraja of our saint poet is now loaded with ornaments in his vast temple -place. Not only is the roof of the shrine covered in gold {thanks to PoRkoorai veintha Chozhan, Anabhaya Kulottunga Chozhan.}, so too is the God Himself. All human purposes have their source here. Rich ornamentation is synonymous with the ethical ultimate. The traditional saying has it that Siva likes abhishekam, Abhisheka Priyan and Vishnu oranmentation, Alankara Priyan. But the naked beggar and the wild dancer cannot escape the dynamic of the temple to attract wealth.
{Source: The Dance of Siva, David Smith, Cambridge University Press, UK.}
R.Subramanaian,
manamanam enum kallin maRu ara-means-to sunder the opposition or blockade of the mind-
Prior to this he says'nee thaan maNi'-'Thou art the gem'-It is your Grace Light,the all pervasive one, that helps to end the Obstacle of the mind that projects itself as the only Reality- manamanam(I,I),this endless repetition of the mind has to be brought to an end-This 'manam' is only a 'Stone' and not a 'gem' is what he seems to be saying-that is to say that all that glitters is not Gold-it is only the Self that is the true gem shining of its own accord and all the rest that are products of the mind are just 'stone'.What then is the Hill(big stone for sensory perception)?With the sundering of the mind through grace,it will be perceived that this 'Hill' is 'nal oLi malai'-this Hill will be perceived as 'Hill of Holy Beackon'
It is better not to be swayed by the commentaries of others,even if they be highly endowed;the simplest straightforward approach is the best to understand these Hymns.
We need to keep in mind that Sri Bhagavan is not setting up any approach or teaching in these Hymns-They are the outpouring of parA bhakti-Bhakti more than interpretative skills are the key to understanding these Hymns.
Namaskar.
Kunchitanghristavam: Umapati Sivam:
The Dance Competition with Kali:
There are a few references in Tiruvachakam and other Saiva canons, about Siva's dance with Kali. Saint Manikkavachagar says in Tiru Chazhal, Verse 14:
Thenpukka thaNpaNai choozh....
In the garden of fragrant flowers from which honey oozes, why should Siva, Chitrambalavan dance? If he does not dance, [with Kali, the ferocious], this whole universe will become a good food for Kali!
In other Siva temples, there is a small figure often found by the feet of Nataraja and this is Kali. Her dimunitive form dances near Nataraja's feet at GangaikoNda Chozha Puram. However, in Chidamharam, she is found only beside that form of Siva, which has one leg kicked up, the high
Tandava pose [urdhvataandava], with which the God defeated the
Goddess in their dance competition, There is a small statue of dancing Kali at the feet of Urdhavatandava Siva, in the hall south of the Chit Sabha, the Nrtta Sabha, which is understood to be on the very site where the competition took place in the temple, between Siva and Kali.
Umapati Sivam mentions the contest in three or four verses. But in general Kali has no place in the temple, except in Nrtta Sabha, But Kali is present in two of the representations of the Urdhvataandava, one each in four towers of Chidambaram. In North and South gopuras, she stands erect, four armed. On East gopura, she stands to Siva's left. On the Western, she is to his right. The important point she does not dance in these places. She of course dances in Tiruvalangadu along with Siva [at the request of Karaikal Ammaiyar].
In Verse 46, Umapati Sivam refers to the Urdhvatandava.
Verse 46:
kaalya saakam puraa yah
suramunisadasi svanghrim udyamya
cordhvam
nrttam krvaatha kaalim pasupatir
ajayat tadbahiskaarapuoorvam |
sarve devaa muninadraah prabhur
iti cha vadanty
urdhvanrttes'murtim
yam devam pujayanti praidinam
anaghaah kunchitaghrim
bhaje'ham ||
Verse 46;
Pasupati in ancient days once
danced with Kali,
In the assembly of gods and sages,
raising up His foot
and performing the elevated dance
He defeated Kali then
as prelude to her expulsion.
And all the gods and chief sages
call Him Lord,
and the sinless worship Him
everyday,
Lord of the High Dance,
Him whose foot is curved,
I worship.
The Urdhvataandava, there is more
athleticism and ferocity. In Annada Tandava, there is above
all the sense of grace. Siva's movements are graceful. Siva is t the source of Grace. And His curved foot is the channel for His grace. The Lingam in all temples is representation of passivitiy, the immobility of [achalam] of the Brahman.
contd.,
Kunchitanghristavam - Umapati Sivam:
There are several verses in the Stavam, where Siva is described as
vanquishing the avataras of Vishnu.
Verse 125 speaks of Narasimha avatara:
Srimad Bhagavadam says that Narasimha's anger continued even after killing Hiranyakasyapu and it got quenched only when Narasimha saw the face of the little boy Prahlada praying to him and after placing Prahlanda on the lion-throne, Narasimha became cool and then disappeared.
However, Saiva literature says that Siva had to come as Sarabha, a huge bird with feathers and bodu of lion and face of a Yali [a puranic bird] and had to embrace Narasimha to quell his anger.
Kunchitanghristvam depicts this in Verse 125:
bheetyaa santrassmamaane narahari-
vipuso devataanaam samuhe
dhatra samstuyamaanah
sarabhavarataunh saaluvah
pakshiraaja |
vegaat tam chedayita
svapadanakhamukhair
tattvachaalankrto'bhood
damstrasamdiptalokas tam
akhilavaradam kunchitanghrim
bhaje'ham.
(125)
All the gods trembled in fear of
Vishnu
when he took on the body of the
Man-Lion,
so Brahma sang His praises and He
took on
the excellent body of Sarabha, the
king of birds,
Speedily He cut him up with the
tips of His claws,
and adorned Himself with the skin,
illuminating the world with his
fangs.
Him who grants he wishes of all,
Whose foot is curved,
I worship.
At the back of Nrtta Sabha, against the enclosure wall, facing north, along with Kali, there is a conglomeration of fierce power amid the elegantly panelled pillars. This Nrtta Sabha ws built, proabably, by Kulottunga III. There Sarabha is noted.
There only four known images of Sarabha in stone. One is Vikramasolisvaram near Kumbakonam. There is another in Darasuram,
again near Kumbakonakm. The fourth one is in Tribhuvanam, near Kumbakonam, called Kampharesvarar.
All are built by Chozha kings. Only in Tribhuvanam, the image is enclosed in a separate independent shrine.
contd.,
Kunchitanghristavam: Umapati Sivam:
An image of Bhairava can be found on the south wall of the Deva Sabha at the eastern corner of the Chidambaram Temple. This deity is called Sattanatha [Satta in Tamizh means shirt or coat-like garment].
Sattanatha is said to have vanquished Vamana, the dwarf avatara of Vishnu.
Verse 127 of Kunchitanghristavam
describes:
yaachnakharvirkrtaangam
balimakhaassadasi svaam tanum
vardhyativaa
dyaav aabhumisraare makutam api
padam aanayitvaa trilokim |
hunkaaraad bhisayantam suragana
vinuo vaamanam yo vinighanan
kankaalam tasya api hrtavaan
kunchitangrhim bhaje's ham ||
Vishnu as the Dwarf,
having shrunk his body
to make his petition in Bali's
hall of sacrifice
and made his body grow from earth
to sky
and placed his foot - itself the
triple world --
on the demon's crown.
But then he terrified
the whole world with his roaring.
The hosts of gods praised Him
as He slew the dwarf
and ripped out his skeleton
and tore of his skin.
Him Whose foot is curved,
I worship. (127)
contd.,
Kunchitanghristavam - Umapati Sivam:
While Bhairva is mostly referred to as an agent of punishment and retribution, there are three verses in Stavam, where his referred to as "protector of the holy place", Kshetrapaala. But, however, the protector or the guardian has also to be terrible to scare off the terrifying foes. Indeed he has to be more terrifying to ward off the terrible foes.
Verse 183, describes the Kshetrapaala:
Vishnor lalaatadesacyutarudhira-
harisangamenaapy apurnam,
braahmam haste kapaalam damarum
api vahan visvadrum svapaarshve |
damstraagraabhaapisangi
krtavipulajato bhairavaah kshetra
paalo
visvam rakshann upaadher yam api
bhajatim tam kuchitanghrim
bhaje'ham ||
[upadhi in the last line is used
not as adjunct as in Sanskrit, but as torment [upadhai] in Tamizh]
Verse 183:
Holding in His hand Brahma's skull
that cannot be filled even by
pouring into the stream of blood
flowing from Vishnu's forehead;
with hounds at His side,
His spreading matted locks
reddened by the lustre of the tips
of His fangs,
Bhairava as Protector of the
Filed, Kshetrapaala,
protecting the universe from
torment, worships Him.
Him Whose foot is curved,
I worship.
Usually Chandikeswara is said to be the guardian angel of Siva temple. Here Bhairava is indicated as guarding the hall of consciousness, or even the universe. Again, the hounds are associated with Kala Bairava.[Sri Sankara's song, Devaraja sevyamana....]. Here hounds are with Kshetrapaala.
contd.,
Kunchitanghristvam - Umapati Sivam:
A story from the Mahabharata is Arjuna's wrestling with Siva. Practicing penance, in the Himalayas, to win the dread Pasupata asthram from Siva, the great bowman is attacked by an asura [demon] in the form of a boar. Arjuna kills it with an arrow, but a mountaineer comes up to claim the prey. The two men fight, and eventually recognizes the mountaineer to be Siva. Arjuna submits to Siva and wins the deadly asthara.
Saint Manikkavachagar says this story in Tiruvachakam:
Kirata vedamodu kinjuga vaayavaL
nadaavu kongai narratam payinRum..
The saint poet describes Siva coming with his wife Uma, in the
form of a huntress along with him.
Verse 260 of Kunchitanghristavam describes this Kirata form:
malau gangaa galantargralam
ahitateh kankanam dosi phale
chandram tartiyanetram javala-
samasikam soolam aajam
kapaalana |
bhutapretaasena nigamamayasuro
yasya lilaakiritaa
syaagre drstvaa kirti
bhramitamatir abhoot
kunchitanghrim bhaje'ham ||
Arjuna who wears a diadem was
astonished
to be confronted by Him
in the playful guise of a
mountaineer
with Ganga on His crest,
poison in His throat,
a bracelet of a row of snakes on
His arm,
the moon on His brow, a third eye,
a trident with pongs like flames,
the skull of Unborn Brahmaa
an army of spirits and ghosts,
a dog that is the Vedas,
Him Whose foot is curved,
I worship. (260)
There is a local connection for this story, for Tiruvetkalam, where the university town of Annamalai University now stands, some 3 km away from the Chidambram temple, is believed to be the place where Siva gave the missile to Arjuna. Tirujnana Sambandhar and Tiru Navukkarasar have song this place in Tevaram. The temple renovated recently, is dedicated to Pasupateswarar and Nallanayaki. The shrine has two fine images dug up nearly, a Pallava Kiratarjuna and Chozha Parvati.
contd.,
Kunchitanghristavam - Umapati Sivam:
In Tamizh Saiva literature, there are mentioned eight heroic deeds of Siva, ashta virasthanam. Tirumandiram speaks about it in verses 339-346 and it seems to the earliest listing of the ashta virasthanam. The eight heroic deeds are:
1. The beheading of Daksha and the substitution of a goat's head [See
Tiruvundiyar, Tiruvachakam.]
2. The cutting off one of Brahma's heads and the draining of Vishnu's blood in his skull. [Again Tiru Undiyar]
3. The killing of Andhakasura
4. The beheading of Jalandhara
5. The destruction by an arrow of fire from His smile, the triple cities of the demons, Tripura
Samharam.
6. The skinnig alive of the elephant demon. [Daruka forest story in Skandam]
7. Rescuing the boy Markandeya by banishing death.
8. Burning up Kama the god of Love.
Of these Kalakala [death to death] is in Tirukadaiyur, near MayiladuthuRai. The rishi Mrkandu, offered by Siva, the choice between a good son to die at 16 and many bad sons, chooses the the one, whose devotion to Siva is such that when death comes at the appropriate time, Sivs bursts forth from Linga and tramples death.
Umapati sings this in Verse 35:
Markandeye puraa srirajtagiripater
lingapujapravartte
paasaih karsaty athaarkau bhayakaravadane lingamadhyam
mahesah |
aagaty aaraksad etam munim atha
samanam maarayaam aasa devo
yas tam nityam natesam
nikhilanrpanutam kunchianghrim
bhaje'ham.
Verse 35:
When once Markandeya was
worshipping
the Linga of the Lord of the
Silver mountain,
then Death, the son of the Sun,
of dread visage, drew him with his
nooses,
The Great Lord came from the
middle of Lingam
to protect that sage.
Then God killed Death, the
suppressor.
That eternal Lord of Dance,
praised by all kings,
Whose foot is curved,
I worship.
This Kalasamharamurti can be seen on the south side of a massive pillar to the north of Nrtta Sabha, in the temple of Chidambaram,.
In Tirukadaiyur, Kalasamharamurti and Abhirami are the principal deities.
The Death is described as son of Sun, since the planet Saturn-
symbolic of death, is the son of Sun.
continued...
R.Subramanian/friends,
one of the most attractive feature of Arunachala ashtakam-is the self evident nature of the Self-that needs no effort to perceive.This is the refrain in each and every verse.
Here are the translations of verse 3 and 4:
3."When I approach Thee regarding Thee as having form, Thou standest as a Hill on earth. If with the mind the seeker looks for Thy (essential) form as formless, he is like one who travels the earth to see the (ever-present) ether. To dwell without thought upon Thy (boundless) nature is to lose one’s separate) identity like a doll of sugar when it comes in contact with the ocean’ (of nectar) and when I come to realize who I am, what else is this identity of mine (but Thee), O Thou Who standest as the towering Aruna Hill?"
(whether with form or without form,verily thou art!Period!-Ravi)
4."To look for God ignoring Thee who art Being and Consciousness is like going with a lamp to look for darkness. Only to make Thyself known as Being and Consciousness, Thou dwellest in different religions under different (names and) forms. If (yet) they do not come to know Thee, they are indeed the blind who do not know the sun. O Arunachala the great! Thou peerless Gem, abide and shine Thou as my Self, One without a second!"
Having stressed on the ever present self evident nature of the Self-why should Sri Bhagavan advocate 'chiselling the mind'(Effort) in verse5?!
We may compare what sri Bhagavan said in verse 3-" If with the mind the seeker looks for Thy (essential) form as formless, he is like one who travels the earth to see the (ever-present) ether with what Thayumanavar says in verse 100 of parApara kanni:
வான்காண வேண்டின் மலையேற லொக்கும்உன்னை
நான்காணப் பாவனைசெய் நாட்டம் பராபரமே.
Like unto the climbing of a mountain
To see the sky;
Is my imagined seeking(effort-ravi)to see thee
Oh Para Param!
(The sky is verily visible from where one is ,and climbing a 'mountain'(Effort) is not required to see the sky!Faith in the Grace is the beginning and end of Bhakti-This very faith will reveal the ever present Reality.-ravi)
In verse 1,Sri Bhagavan beautifully says that even in his days of childhood innocense,although he did not comprehend the 'Thing'(poruL) yet he had the sense that 'arunachala is something Grand'(Faith is just this 'inner sense' or 'prescience'-In this manner faith needs to be distinguished from 'Belief' which is just a 'mental concept'-Ravi).It was this 'Arunachala' that drew him-No effort was required!
Namaskar.
Ravi
I agree that the method of chiselling the mind away is inconsistent with Bhagavan's teachings in the rest of this poem, and in his teachings that can be found elsewhere. This part of the verse has always puzzled me, so much so that I have decided to make a new post about this analogy. It will take a few days to collect all the relevant quotes and write them up as a post. We can resume the debate once I have published the post.
Meanwhile, do you or anyone other readers know anyone who might be interested in stocking or distributing the new printing of Annamalai Swami's diary in Tamil? Sundaram has asked me to look for possible outlets. Do you know any bookshops in Chennai that might be interested?
David,
I wrote a mail to the email id that you had posted and did not receive a reply.
coming to the Distribution of the 'annamalai swami dairy' book,I strongly feel that approaching Nochur Venkatraman may help-more than putting it in the book stalls.Nochur draws a capacity crowd of genuine seekers at his talks-organized by selfless volunteers-and along with the CD's of his talks,this book may be sold.
The Book will sell itself if seekers come to know,and this is better served this way than putting it on the dusty shelves of Book shops which are already facing fewer and fewer visitors!Still less one may notice this among the other books in the Racks.
Nochur Venkatraman is quite unassuming and will readily agree to help,especially this Book.Nochur lives in Tiruvannamalai and can be approached there.I do not know him personally.
Namaskar.
Kunchitanghristavam - Umapati Sivam:
Verses 57 and 58 of Stavam, deals with Somaskanda, a form in which Skanda stands or sits in between Siva and Uma. Somaskanda = Sa+Uma+Skanda.
In Chidambaram, the one shrine to Somaskanda is on the north face of the same pillar as that of Kaalaari
and the images are protected with
iron railings on all the sides. Somaskanda form is usually prayed to by devotees who want to be blessed with beautiful children.
Along with Kalyana Sundara, Somaskanda is prominent form in the gopuaras. Kalyana Sundara is another form, which is cool and docile, where Siva is married to Parvati. Both Somaskanda and Kalyana Sundara, are two forms of Siva where there is only happiness and peace.
Umapati Sivam's reference to Somaskanda in the poems is indirect, in that he is primarily concerned to mention Tiruvarur, here Somaskanda, under the name Tyagaraja, is the principal deity. The importance of Tiruvarur in apparent in Chidambara Maahatmyam, wherein under the name of Kamalalaya, it ranks with Kasi, Arunachalam for attaining salvation.
Kailasodyaanandesam saha
girisuaaptavaikadaa
chandrachudah
sadyas tatrendiraagaadharabhuvi
nivasam yah kapisaarchito'bhut|
yas tasmai saarvabhaumatvapadam
api dadaav astras'astraavalin
cha
tam devam paarijaataadyakhilasumadhuram
kunchitanghrim bhaje'ham ||
/57/
Once moon-crested Siva had betaken
Himself
with the Daughter of the Mountain
to the park land of Kailasa.
As He sat there underneath an
indira tree,
He was all at once worshipped by
a lordly monkey,
To him He gave universal lordship
and a complete armoury of missiles.
I bow to the Lord
Who wears paarijaata and all other
flowers,
And Whose foot is curved.
/57/
continued....
Kunchitanghristavam - Umapati Sivam:
Verse 58 of Stavam reads:
Svargaadhis'ah kadaachit kapivadananr-
-paan naasayativaa svas'atrun
dattvaasmai tyagarajam sad api
taditaraan presayaam aasa raajne |
so'py
aadhaaraadisaptasthalavarasadanesv
agrajair archate sma
tanmurtinaam cha moolam munigana-
vinutam kunchitanghrim
bhaje'ham ||
Once it came to pass that Indra,
the Lord of Heaven,
had his enemies destroyed by the
king with a monkey's face.*
Indra gave him the Tyaagaraaja
deity,
and also sent six other Tyagraajas
to the king.
He worshipped these through the
first born
in excellent temples at the
principal site and at all the
seven.
I worship Him Who is the basis of
and at all the seven,
I worship Him Who is he basis of
all those divine forms,
praised through the throng of
sages,
His foot curved.
/58/
These verses are Umapati's most
extensive reference to another holy place, and reflect the importance of Tiruvarur. Six other temples share Tiruvarur's connection with Somaskanda. Natraja was a Chozha conception, while Somaskanda has significance much earlier than Nataraja. Even in Chidamabaram, Somaskanda is the chief image in the Brahmotsava processions, except when Nataraja is brought out.
* the king with a monkey face, refers to Musukunda Chakravarty, who was a great Saivite king.
continued...
Kunchitanghristavam - Umpapati Sivam:
continues....
Verse 26 of Stavam describes the
Brahmotsava procession:
During the three Brahmotasva
festivals,
in His form as Somaskanda He rides
in a canopy
on a vehicle in the form of:
the moon, the sun, a demon, a bull,
a royal elephant, the silver
mountain and a horse,
as the Wandering beggar on His
own
in a chariot drawn by a wide-eyed
bull,
daily, He progresses through the
streets,
bathes, and with Siva enters His
own abode.
I bow to Him,
Whose foot is curved. /26/
The Verse 90 of Stavam, sets the
Dance against the panaroma of
Siva's other principal actions.
Performing His Dance
in he company of His lotus-eyed
Sakti,
cutting off the head of Ka,
Brahma,
slaying Time with His lotus foot,
Love with the eye in His forehead,
and the Cities with a smile,
protecting Markandeya, the son of
Brahmarishi,
and all the gods,
the Lord praised by the gods,
the Lord of Chit Sabha,
Who has a thousand faces, Whose
foot is curved,
Him I praise.
{All comments on Kunchitanghri-
stavam, and various commentaries,
barring a few which are mine, are
from the book, The Dance of Siva,
by David Smith, Cambridge University Press, UK.}
contd.,
Kunchitanghristavam - Umapati Sivam:
Verse 145 describes the story of
Chandikeswara, one of the sixtythree
saints, of Periya Puranam:
baalo viprasya
gosthasthitapasunikaraam dohayitvaas
payobhir
nadyaas tire yadiyam janimasukhakram
paarthivan chaabihisinchan |
dyaayan krodhaat
svapujaavikritkarapitus
chedayitavaa padam yam
stuvaa yatpaarsadaananaam
adhipatir abhavat
kunchitanghrim bhaje' ham ||
[145]
Of various Saiva saints [Nayanamars], Chandikeswara is one of the most important. He is the guardian angel of Siva temples, and his forgiveness is sought for any errors in worship. He is eligible for all Siva nirmalyam. Siva's food, His cloth, and His garlands are always made over to Chandikeswara. He is ever in Siva dhyanam, holding his palms together in anjali and his axe tucked under one arm.
Umapati sings:
A brahmin's lad, tending a herd
of cows,
pastured on the bank of a river,
used their milk
to anoint a linga made of earth
and so please Him.
He was meditating on it
when his worship was interrupted
by his father.
In his anger he cut off his
father's leg
and continued his worship of Him.
He became the chief of His
attendants,
I bow to Him,
whose foot is curved. /145/
Annoyed by the use made of milk, the father, according to Sekkizhar,
kicks over the bowl. His son picks up his cowherd's stick to punish
this interruption of worship, but by the power of Siva, the stick becomes an axe and his father's
leg is cut off.
The violent power of bhakti is shown to be all-conquering, subverting social norms without a qualm. It is immediately rewarded. In contrast to the fierce anger of Chandikeswara, Siva's blessing with a garland as a crown on the young boy's head, is noteworthy.
Among the 63 Saiva Saints, Chandikeswara is the only one who has got a separate shrine, to the left of Siva's main sanctum. All the 63 saints are also seen in a long row in most of the Siva's temples.
continued....
Kunchitanghristavam - Umapati Sivam:
The story of KaNNappar:
KaNNappar is again one of the most
famous Saiva Saints. But unlike
Chandikeswara, his raised leg was
not to kick anyone, but to mark the
place of the Linga's damaged eye,
so that when he removes his own remaining eye, having already given
one of his eyes to the Linga - he can insert it correctly. The sacrifice of the second eye was no demanded by Kudumi Thevar - Kalahasteeswarar. Before KaNNappar completely blinds himself, an arm comes out of the Lingam and grasps the arm of KaNNappar. Umapati Sivam does not mention about the attempted sacrifice of the second eye. The sacrifice of the eye is scarcely more horrible than the ostensible pollution of the Linga by the waters held in mouth for abulation. Neither seeming enormity is of any consequence in the face of incomparable love for Siva.
Once a certain hunter
on a mighty mountain
where the woods were thick with
animals,
beheld His lordly Linga
and performed puja to it
with mouthfuls of water,
the flowers he carried in his hair,
and the remains of the roasted
meat he'd eaten.
In his intense devotion
he placed his own excellent eye
as a substitute for His eye.
He went to heaven.
I bow to Him,
Whose foot is curved.
/144/
Saint Manikkavachagar mentions both KaNNappar and Chandikeswara in his Tiru ThoL Nokkam, Tiruvachakam. About KaNNappar, the saint poet says, O as if he was doing pujas with all dhravyas [flowers, sandal paste, food, and camphor], he did puja with his mouthful of water, and held his leg on you, and you were thrilled by his love and gave your Grace.... About Chandikeswara, he says that he was doing blemishless karma to Siva and he was a brahmin, and when his father spoiled his karma, he cut off his legs, and held on to Your feet which is the seat of salvation.
[Verses 3 and 7]/
continued....
Kunchitanghristavam - Umapati Sivam:
Another notable Nayanar, mentioned by Umapati Sivam, is IyaRpakai Nayanar, who never said no to any Siva devotee. {Illaiye ennatha iyaRpakaikkum adiyen... Tiru ThoNdar Thohai.]. His name signifies that he is enemy of nature, iyaRpahai. He even gave away his wife to Siva, who came in the guise of a brahmin.
At the time of entering into battle,
with his family who were furious
at him giving away his wife,
all his slender body trembling with apprehension,
he was bathed in tears of joy when
he saw Him looking pleased.
Him on Whose feet he meditated and
he, son of a Vaisya, excellent devotee that he was,
his manifest wealth, being the splendour of meditation on His foot,
he was mounted upon the Nandin, the lord of the bulls,
and went to the Silver Mountain -
I worship Him,
Whose foot is curved.
/214/
The body of the Nayanar trembles on seeing the approaching clan who were furious, but not that of his compliant wife, who was also a Siva devotee. The Siva ascetic who asks for his wife, is at once given what he asks, for all Siva ascetics are Siva Himself.
continued....
Tomorrow (August 15th) is Indian Independence Day.
August 15th is also the birthday of Sri Aurobindo. And Sri Ramakrishna attained Mahasamadhi on the night of August 15th/16th.
So, the Indian Independence Day is intimately connected to two of India's greatest spiritual personalities.
On August 15th, 1947, Sri Aurobindo gave a public message hailing the day.
I read in the Ocean of Grace that Sri Ramana hoisted the national flag on Aug 15th, 1947 (however, the other biographies of Sri Ramana do not mention this).
I believe even now, the Ashram celebrates Independence Day by hoisting the national flag.
By the way, August 29th,was the day, Sri Ramana left home for Arunachala.
So, the month of August is connected in an intimate way with Sri Ramana too.
Thank you,
shiv
Just to add to my earlier post - August 15th/16th is the date of the Mahasamadhi of Sri Ramakrishna, and his great disciple - Sw.Vivekananda attained Mahasamadhi on July 4th (the American Independence Day) !
Thank you,
shiv
Dear Anon. [shiv]
Yes. On August 15, 1947, the tricolour was also hoisted in Sri Ramanasramam. Sri Bhagavan watched the proceedings. Perhaps, sweets might have been distributed too.
On the day prior to the Independence Day, the monkeys inside the Asramam premises, did somewhat more than normal pranks, running here and there, and spoiling some of the
preparations like shamiana, flower pots etc., When the attendants came to drive them away, Sri Bhagavan smiled at said: "Why are you chasing them? They are also making preparations for the Independence Day! Have they not go independence, like us?"
*****
Dear Anon., [shiv]
Prior to one of the annual Independence Day celebrations,
one new wave poet in Tamizh wrote:
We got it in the midnight.
But it is not yet dawning!
****
Guru Ramana Vachamna Maalaa: WHO:
[Prose renderings from the verses of
Muruganar in GVK:]
It is mistakenly said by some ignorant
ones, that the Jivanmukta while seeing
the differences, enjoys non difference in them. The Mukta never sees differences.
*
That eternally happy one that slays that Sura [the demon], 'I'
the ego, who rules all the world
through the six senses, is the Son of God.
*
He that says 'I am the body' is the demon, Naraka. He that slays him with the discus, the Quest of the Self is Vishnu Himself; so Sri Bhagavan Ramana - who is Vishnu told me.
*
The Jivanmukta who is childlike in his freedom from passions,. and pure from extinction of possessions and egoism, is never away from the lap of the Mother of all, which is rightfully his.
*
He who having attained the Natural State, has transcended even the sattva state of mind, and has no sense of being a doer of actions, may sometimes seem to have mental mood of the quality of Rajas, like a crystal mirror.
*
The realization that in everything that appears there is only the One Self, that is Consciousness is the truth about the equal vision of the Jivanmukta.
*
The wish fullfilling tree of Heaven, being insentient, automatically gives what is craved, whether good or evil. The holy Guru grants only that which is good for the devotees even though he may not wish for it.
*
Like bees settling on a full blown lotus, the minds of those, who approach the Jivanmukta, whose heart overflows with the honey of peace, are filled with joy.
*
He that bathes in the looks of the Jivanmukta, who has overpassed death through experience of the Self, himself wins immortality, having become aware of Real Self through his Grace.
*
He that meditates on the true nature of the Jivanmukta who is identical with Siva as the Self of all through the death of mind, obtains Experience of the Self.
*****
R.subramanian/Friends,
"It is mistakenly said by some ignorant
ones, that the Jivanmukta while seeing
the differences, enjoys non difference in them. The Mukta never sees differences."???
Q: Sri Bhagavan has written [Ulladu Narpadu Anubandham,Verse 38] that one should not show advaita in one's activities. Why so? All are one. Why differentiate?
Bhagavan: Would you like to sit on the seat that i am sitting on?
Q: I dont mind sitting there. But if i came and sat there the sarvadhikari and other people would hit me and chase me away.
Bhagavan: Yes. Nobody would allow you to sit here. If you saw someone molesting a woman would you let him go thinking ' All is one'? There is a scriptural story about this. Some people once gathered together to test whether it is true, as said in the bhagavad Gita, that a jnani sees everything as one. They took a brahmin, an untouchable, a cow, an elephant and a dog to the court of king janaka who was a jnani. When all had arrived King janaka sent the brahmin to the place of brahmins, the cow to the shed, the elephant to the place allotted for elephant, the dogto its kennel and the untouchable person to the place where other untouchables lived. He then ordered his servants to take care of his guests and feed them with all appropriate food.
The people then asked ' Why did you separate them individually? Is not everything one and the same for you?' ' Yes. all are one', replied janaka, 'but self-satisfaction varies according to the nature of the indivisual. Will a man eat the staw eaten by the cow? Will the cow enjoy the food that a man eats? One should give what satisfies each indivisual person or animal.
Although the same man may play different roles of all the characters in a play, his acts will be determined by the role that he is playing at each moment. In the role of the king he will sit on the throne and rule. If the same person takes the role of the servant, he will carry the sandals of his master and follow him. His real self is neither increased nor decreased while he plays these roles. The jnani never forgets that he himself has played all these roles in the past.
[Living By the words of bhagavan, Diary Extracts, 217]
Namaskar.
R.Subramanian/Friends,
Excerpts from The gospel of Sri Ramakrishna:
MASTER (to Vaidyanath): "All that you see is the manifestation of God's Power. No one
can do anything without this Power. But you must remember that there is not an equal
manifestation of God's Power in all things. Vidyasagar once asked me whether God
endowed some with greater power than others. I said to him: 'If there are no greater and
lesser manifestations of His Power, then why have we taken the trouble to visit you? Have
you grown two horns?' So it stands to reason that God exists in all beings as the Allpervasive
Power; but the manifestations of His Power are different in different beings."
The Master said to Girish, "I should like to hear you and Narendra argue in English."
The discussion began; but they talked in Bengali. Narendra said: "God is Infinity. How is it
possible for us to comprehend Him? He dwells in every human being. It is not the case that
He manifests Himself through one person only."
SRI RAMAKRISHNA (tenderly): "I quite agree with Narendra. God is everywhere. But
then you must remember that there are different manifestations of His Power in different
beings. At some places there is a manifestation of His avidyasakti, at others a manifestation
of His vidyasakti. Through different instruments God's Power is manifest in different
degrees, greater and smaller. Therefore all men are not equal."
Namaskar.
Dear Ravi,
Lakshmana Sarma has made a
prose rendering for the verse 931
of Guru Vachaka Kovai, of Muruganar.
The Verse 931 of GVK reads as under:
To speak in the following way is false: "It is the experience of others that the Jivanmukta is seen
to participate in many differences. However, he has the greatness of perceiving all the experiences of perceptions, as "ONE". He therefore perceives non-difference [abheda] [in differences]
[Tr. David Godman]
Again Verse 932 of GVK says:
It is only the view of others [the
bound ones], who perceive many differences through their perplexed perspective, that the
Mukta too is seen as if he is one who perceives the manifold forms. You should know hat he is not a perceiver of any thing at all.
In Padamalai, Verse 674, Muruganar says:
Though he appears to see things in front of him, Padam is that extremely pure expanse, the eye of jnana that sees no object whatsoever before it. [Tr.David
Godman]
Though Sri Bhagavan sometimes transmitted the power and grace of the Self by looking at the devotees, He also maintained, that He did not 'see' objects or people in front of Him, in the way that ordinary people did, He called this state Jnana Drishti, It is an awareness of the Self, in which seeing takes place, but without the false separation between the one who sees, and the objects that are seen.
[Addl. comments by David Godman]
****
****
R.Subramanaian,
"It is only the view of others [the
bound ones], who perceive many differences through their perplexed perspective, that the
Mukta too is seen as if he is one who perceives the manifold forms. You should know that he is not a perceiver of any thing at all."
All statements are half Truths only.The above statement already recognizes the 'difference' that it is trying to project as false!
It is simpler to admit that there is a 'difference'!Why go through this circumlocution?
Namaskar.
R.Subramanian/Friends,
An excerpt from The gospel of Sri Ramakrishna:
Sri Ramakrishna told the devotees about his visit to Captain's house. Captain had criticized
the young men who visited the Master. Perhaps Hazra had poisoned his mind.
MASTER: "I was talking to Captain. I said: 'Nothing exists except Purusha and Prakriti.
Narada said to Rama, "O Rama, all the men You see are parts of Yourself, and all the
women are parts of Sita." '
"Captain was highly pleased. He said: 'You alone have the right perception. All men are
really Rama, being parts of Rama; all women are really Sita, being parts of Sita.'
Master reprimands Captain
"Immediately after saying this he began to criticize the young devotees. He said: 'They
study English books and don't discriminate about their food. It is not good that they should
visit you frequently. It may do you harm. Hazra is a real man, a grand fellow. Don't allow
those young people to visit you so much.' At first I said, 'What can I do if they come?' Then
I gave him some mortal blows. His daughter laughed. I said to him: 'God is far, far away
from the worldly-minded. But God is very near the man-nay, within a distance of three
cubits-whose mind is free from worldliness.' Speaking of Rakhal, Captain said, 'He eats
with all sorts of people.' Perhaps he had heard it from Hazra. Thereupon I said to him: 'A
man may practise intense austerity and japa, but he won't achieve anything if his mind
dwells on the world. But blessed is the man who keeps his mind on God even though he
eats pork. He will certainly realize God in due time. Hazra, with all his austerity and japa,
doesn't allow an opportunity to slip by for earning money as a broker.'
"'Yes, yes!' said Captain. 'You are right.' I said to him further, 'A few minutes ago you said
that all men were parts of Rama and all women parts of Sita, and now you are talking like
this!'
"Captain said: 'Yes, that's true. But you don't love everybody.'
"I said: 'According to the scriptures, water is God. We see water everywhere. But some
water we drink, some we bathe in, and some we use for washing dirty things. Here sit your
wife and daughter. I see them as embodiments of the Blessed Mother.'
"Thereupon Captain said, 'Yes, yes! That's true.' He wanted to apologize by touching my
feet."
After speaking thus, Sri Ramakrishna laughed. Then he began to tell of Captain's many
virtues.
MASTER: "Captain has many virtues. Every day he attends to his devotions. He himself
performs the worship of the Family Deity. How many mantras he recites while bathing the
image! He is a great ritualist. He performs his daily devotions, such as worship, japa, arati,
recital of the scriptures, and chanting of hymns.
"I scolded Captain and said:'Too much reading has spoiled you. Don't read any more.'"
Namaskar.
Friends,
"12 years with Sri Aurobindo" is an interesting book by Sri Nirodbaran ,one that gives an intimate account of the master.Here is an excerpt from the chapter-"The house of the Lord"
"The long stretch of silence ceased only with the arrival of his first and principal meal of the day. Still we hardly ever heard him express that his "stomach was getting unsteady". The day's second meal, supper, had to be quite light. Let me stress one thing at the very outset: in his whole tenor of life, he followed the rule laid down by the Gita, moderation in everything. This was his teaching as well as his practice. To look at the outward commonplaceness of his life, eating, sleeping, joking, etc., and to make a leaping statement that here was another man like oneself, would be logical, but not true. Similarly in Sri Aurobindo's Yoga, even a high experience must not disturb the normal rhythm of life. Naturally, I was extremely curious, and so were the others, I believe, to see what kind of food he took; had he any preference for a particular dish and how much ' had he in common with our taste? We had to wait a long time before he regained his health, and could sit up and "enjoy" a proper meal. As soon as people learnt about it, dishes from various sadhikas began to pour in as for the Deity in the temple. And just as the Deity does, so did he, or rather the Mother did on his behalf: only a little from a dish was offered to him and all the rest was sent back as prasād. For his regular meal, there were a few devotees like Amiya, Nolina and Mridu selected by the Mother for their good cooking, which Sri Aurobindo specially liked. Mridu was a simple Bengali village widow. She, like other ladies here, called Sri Aurobindo her father, and took great pride in cooking for him. Her "father" liked her luchis very much, she would boast, and these creations of hers have been immortalised by him in one of his letters to her. She was given to maniacal fits of threatening suicide, and Sri Aurobindo would console her with, "If you commit suicide, who will cook luchis for me?" Her cooking got such wide publicity that the house she lived in was named Prasād. Food from the devotees, though tasty, was sometimes too greasy or spicy, and once it did not agree with him. So a separate kitchen, known as the Mother's Kitchen, was started for preparing only the Mother's and Sri Aurobindo's food. It was done under the most perfect hygienic conditions following the Mother's own special instructions. Her insistence is always on cleanliness. (She said in a recent message: Cleanliness is the first indispensable step towards the supramental manifestation....) I questioned Sri Aurobindo about this: "I wonder why the Divine is so particular about contagion, infection, etc. Is he vulnerable to the virus and the microbe?" He replied, "And why on earth should you expect the Divine to feed himself on germs and bacilli and poisons of all kinds? Singular theology, yours!"
continued...
Friends,
"12 years with Sri Aurobindo" continued...
"At the beginning all of us would make it a point to be present during his meal and watch the function as well as the Mother's part in it. When the time was announced, water was brought for Sri Aurobindo to wash his hands, then he started eating with a spoon and rarely with knife and fork. He would take off his ring, place it in Champaklal's hand and wash. Champakal would put it back on his finger afterwards. Sometimes when he forgot to take off the ring, Champaklal caught hold of the hand before it was dipped in the water. Then the Mother would come, prepare and lay the table, push it herself up to Sri Aurobindo and arrange the various foods in bowls or glass tumblers, – in the order of savouries, sweets and fruit juices – everything having an atmosphere of cleanliness, purity and beauty. Then she would offer, one by one, the dishes to the silent Deity who would take them slowly and silently as if the eating was not for the satisfaction of the palate but an act of self-offering. Steadiness and silence were the characteristic stamps of Sri Aurobindo. Dhira, according to him, was the ideal of Aryan culture. Hurry and hustle were words not found in his dictionary. Be it eating, drinking, walking or talking – he did it always in a slow and measured rhythm, giving the impression that every movement was conscious and consecrated. The Mother would punctuate the silence with queries like, "How do you like that dish?" or such remarks as, "This mushroom is grown here, this is special brinjal sent from Benares, this is butterfruit." To all, Sri Aurobindo's reply would be, "Oh, I see! Quite good!" Typically English in manner and tone! His silence or laconic praise made us wonder if he had not lost all distinction in taste! Did rasagolla, bread and brinjal have the same taste in the Divine sense-experience? Making this vital point clear, he wrote in a letter: "Distinction is never lost, bread cannot be as tasty as a luchi, but a yogi can enjoy bread with as much rasa as a luchi – which is quite a different thing." He had a liking for sweets, particularly for rasagolla, sandesh and pantua. We could see that clearly: after the Mother had banned all sweets from his menu for medical reasons, one day some pantuas found their way in by chance. The Mother could not send them back from the table. She asked him if he would take some. He replied, "If it is pantua, I can try." Since then this became a spicy joke with all of us. He enjoyed, as a matter of fact, all kinds of good dishes, European or Indian. But whatever was not to his taste, he would just touch and put away. The pungent preparations of the South could not, however, receive his blessings, except the rasam.¹ When on his arrival in Pondicherry he was given rasam, he enjoyed it very much and said in our talks, "It has a celestial taste!" He was neither a puritan god nor an epicure; only, he had no hankering or attachment for anything. His meal ended with a big tumbler of orange juice which he sipped slowly, looking after each sip to see how much was left, and keeping a small quantity as prasdd. Once the entire juice had slightly fermented and after one or two sips he left it at the Mother's prompting. We conspired to make good use of it as prasdd, but Sri Aurobindo got the scent of our secret design and forewarned us! We had to check our temptation.
continued...
Friends,
12 years with Sri Aurobindo continued...
"One thing that we noticed was that unless the Mother served him in this way, he would lose all distinction between different preparations and would not know
¹ A kind of pepper water with tamarind juice.
which to take first and in which order. Very probably he would have gone half-fed. On one occasion we saw him eating a whole cooked green chilly before we could cry halt! Of course, what was one chilly for him who is said in the old days to have taken a lump of opium with impunity! We have also seen him finishing his meal somehow, if for some reason the Mother could not be present and Champaklal had to serve instead. The story goes that once Mridu's dish went back without being touched by Sri Aurobindo, and she raised a storm. Sri Aurobindo had to quiet her with the plea that the Mother being absent he did not know what he had taken or what he had not. On another occasion Sri Aurobindo's meal being over earlier than usual, Mridu's dish arrived late and was left untouched. As soon as she heard about it she began to wail "like a new-born babe" as if she would bring down the whole Ashram by her lamentations. Dr. Manilal reported the fact to Sri Aurobindo and he asked, "How did she know about it?" I replied apologetically, "I told her." He said softly, "These things should not be said;" then he added with a smile, "but it is I who ought to lament for having missed her fine dish." We all had a good laugh.
---------------------------------
Those interested in reading this book may look here:
http://www.searchforlight.org/Nirod/12YearsWithSriAurobindo_Index.htm
There are also other books on Sri Aurobindo and The Mother featured here.
Namaskar.
G.V. Subbaramayya:
Sri G.V. Subbaramayya was an educationist and poet. He was
deeply devoted to Sri Bhagavan Ramana with an approach that was both child-like and spontaneous. From 1933, he had the privilege of moving with Sri Bhagavan on very intimate terms. Subbaramayya attained the Lotus Feet of his Master in May 1970.
Ten days before Sri Bhagavan's Maha Nirvana, G.V. Subbaramayya entered the small room where He lay:
Sri Bhagaan said, "Come in." As I went in and stood before Him, Sri Bhagavan asked me, "What do you want?"
I said with streaming eyes:
"I want Abhayam", [security from fear]
Sri Bhagavan replied with overflowing Grace:
"Saree Icchanu" {Yes. I have give it.}
Sri Bhagavan added: "Don't fear.
As it came, so it will go."
At once I felt as though a heavy load were lifted from my heart and as I touched His Lotus Feet, with my hands and head, a thrill of ecstasy passed through my frame, and I felt like being plunged in an ocean of Peace and Bliss. That vision of Sri Bhagavan and His gracious words granting me Abhayam have taken permanent abode in my being and are guarding me from all life's ills.
{Source: Sri Ramana Reminiscences. Asramam Publication. 1994 edition.]
*****
One evening an old Cherokee told his grandson
about a battle that was going on inside himself.
He said, "My son, it is between 2 wolves.
One is evil: Anger, envy, sorrow, regret, greed, arrogance, self-pity,
guilt, resentment, inferiority, lies, false pride, superiority and ego.
The other is good: Joy, peace, love, hope, serenity, humility, kindness,
benevolence, empathy, generosity, truth, compassion and faith".
The grandson thought about it for a minute and then asked his
grandfather, "Which wolf wins?"
The old Cherokee simply replied, "The one I feed."
Kunchitanghristavam: Umapati Sivam:
Umapati Sivam sings about Tillai Kali, in one or two verses. This Tillai Kali temple was built by King Kopperuchingan and it is a small shrine on the northern boundary of the town.
Tillai Kali was four heads, which are said to represent four Vedas. This shrine also follows the Vedic rituals.
Verse 283 of Stavam:
When Kali who is Brahmachamundika,
born from the fire of Gauri's anger,
terrifier of demons,
a portion of Brahma the Creator,
as His fierce high dancing
hung down her four faces
in shame
and so exceedingly praised Him
to assuage her sin,
He, His eyes filled with compassion,
took care of her,
and made her the protector of His holy place,
Him, Whose foot is curved,
I worship.
When Nataraja placing one foot on the ground, put on the other in the sky, Kali hangs her head, and draws in the dust with her toes, as a mark of submission.
Kali's role as protector has been described by Umapati Sivam in Verse 192 of Stavam:
When Kali had eaten a portion of halahala poison,
and slain in battle the demon called Daruka,
as Bhadrakali She shook the world,
with Her horrific power.
He went forth to meet Her,
countered Her,
and showed Her the Dance of Bliss
in the cremation ground.
It is through Her
that the Lord protects all the worlds,
Him who is worshipped by the sun
and the moon,
Whose foot is curved,
I worship.
Umapati Sivam also describes Kali
participating to bring about the destruction of Daksha in the sacrifice, for which Siva was not invited. Verse 52 speaks about this:
When Daksha proceeded to sacrifice
without inviting Paramasiva,
Gauri his daughter
going there to her father
and seeing her husband put to shame
entered the fire.
He, the Lord, creating
the thousand headed hero Virabhadra
and Kali used them to bring about
the destruction of Daksha and others.
Him, Whose foot is curved,
I worship.
continued...
Kunchitanghristavam - Umapati Sivam:
In Verse 170 of Stavam, Umapati Sivam describes briefly the story of SomasimaaRa Nayanar, who was daily doing Somayagam to propitiate Siva. This is also described in Periya Puranam by Sekkizhar. In Sekkizhar's
version, there is no appearance of Siva as an outcaste.
When Lord Siva along with His ganas
disguised His true form and
entered
the sacrificial enclosure of a
Brahman called MaaRa,
alerted by Heramba*, the man
with great devotion and delight
willingly gave into His lotus hand
the heap of oblation in the
pressing
of Soma sacrifice called
Jyotishthoma, Hymn of Light,
Through this sacrifice he went to
Siva's city.**
* In Periya Puranam, it is Sundaramurti, another Saint who alerts SomasimaaRa and not Ganesa.
** Siva's City is Sivapuram, as
usually indicated by Saiva Saints.
Saint Manikkavachagar says that for him, it is Uttharkosa Mangai
which is itself Sivapuram.
The last Saiva Saint of Periya Puranam that is mentioned in Umapati Sivam's Stavam is Tiru Neelakanta Kuyavanaar. He was a potter [Kuyavan] and his name is
Tiru Neelakantan.
Verse 298:
This jewel in the ocean of the
family of makers of pots,
called Neelakanta, seeing Him
constantly,
to maintain his good faith with
the king among yogis -
on the unanimous advice of the
Sage -
he and his wife each holding
the end of the stick,
entered into the water as an
ordeal.
He regained his youth, thanks
to His Grace,
Him who is not great, Who is not
small,
To His curved foot
I worship.
The village of Neelakanta Kuyavanar is about a km from
Chidambaram, where there is a shrine for Siva called ILamai
Aakkinar temple - the One who made
the couple regain their youth!
The story of Tiru Neelakanta, the Potter is quite interesting.
continued...
Kunchitanghristavam - Umapati Sivam:
Tiru Neelakanta, the Potter, was selling alms bowls. One day, Siva came in the guise of an old brahmin sannyasi and asked him to keep his begging bowl, safe so that he could go and have his bath and visit the the temple. The begging bowl simply disappeared. When the old brahmin came back and asked him, the potter could not find it and he offered a new pot and even a golden pot but Siva refused. He wanted the couple to hold their hands and do the swearing in the temple tank to prove their innocence. The old couple resisted.
But however, when they agreed to hold a stick on either side and then immerse themselves into the tank, and as they immersed, the stick disappeared and they were holding their hands. Immediately they got their youth also.
Why the couple were described as old, without a child. One day, when the potter went to the temple and was coming back late in the night, when it was raining heavily, he took shelter at the entrance of a house of courtesan.
The courtesan without seeing him, threw the contents of a bowl with the spit betel juice water. Upon seeing the mistake, she called him inside and asked him to have a bath and scented him.
When the potter returned, his wife believed that he had gone to a courtesan's house and swore that he should not touch her, thereafter, in the name of Neelakanta, Siva. The innocent husband could not prove anything and the couple lives without even touching each other for decades and became thus old, child-less.
Siva had to come as brahmin sannyasi to make them touch each other with youth given back to lead a happy life, with children.
While Periya Puranam did describe that the potter went to a courtesan's house, the Hema Sabhaa Natha Maahatmyam, describes it as it mentioned before.
In either case, the potter maintained the swear of his wife and remained till he got old. The wife also got old.
continued....
Sadhanai Saram - Sri Sadbhu Om:
[Eng: A Light on the Direct Teaching of Ramana Maharshi]
The Fear of Death:
If the fear of death truly comes and takes possession of the mind, that alone will be sufficient; the mind will take refuge in the Supreme Lord. But know that this benefit will result only for those who possesses good qualities and not for those who possesses evil qualities.
*
If the fear of death comes to those who are posssessed of selfishness, and of skilfully cunning and pervaded intellects, they will become unscrupulously wicked and will ruin themselves making great efforts to enjoy all the petty pleasures of the five senses before the body perishes.
*
But if the fear of death comes to people who have mature and exalted minds, they will scrutinize the connection that exists between the body and the soul, by keenly attending to their mind {the first person consciousness "I"} in order to know "To what extent does this death affect us?"
*
Having understood, "if death is only the destruction of the body, then it is merely the state in which I, the soul, am separated from the insentient body," the mind of the aspirant will come to a bold determination, accepting us, "Let me remain in the same manner as I would be when death occurs to me."
*
This bold determination is dispassion. Only when it arises, will true renunciation be attained. When true renunciation is thus attained as a result of the fear of death, then and there, the divine Grace of the Guru will arise and function so as to separate us as other than this body -- as the Self, the nature of existence-consciousness. Thus attachment to the body as "I" [dehabhimana] will perish.
*
When the power of divine Grace functions thus, the true light of Self-Consciousness, the one peerless reality, will shine forth, expanding and blossoming in the heart, whereupon in front of that brilliant light this world and our life as an individual in this world will disappear, being found to be a mere false appearance, just as in front of the sun the yellow stain of turmeric disappears from a white cloth.
contd.,
Sadhanai Saram - Sri Sadhu Om:
[Eng: A Light on the Teaching of
Ramana Maharshi]
continues...
The Fear of Death:
Since the truth, "The death which comes is only for this flithy body, and is not in anyway for us," will thus shine forth as one's own experience, the fear of death will thereafter never rise again.
*
The patient forbearance [udasina]
or indifference to mundane happenings, absence of all base qualities, fearlessness, the steadfast power of true love, and all the six exalted divine qualities - divine splendor, valor, glory, pure knowledge, divine prosperity and desirelessness - will shine in one clearly and harmoniously.
*
After the death of the mind has thus been firmly attained as a result of the fear of the death of the body, since there is no law that the body should die as soon as the mind dies, in the outlook of others, the body of the Jivanmukta will continue to live, yet his mind will have died due to the dawn of true knowledge.
*
The existence-consciousness 'I am', which continues to live even after the mind has died, alone is the Supreme Reality, which continues to exist even after the entire universe has been destroyed. Since there is never even for a movement any such thing as death or destruction for this Self Consciousness, "I am", know that this "I am" alone is the unending and indestructible supreme Self.
*****
Kunchitanghristavam: Umapati Sivam:
Umapati Sivam, describes the "bhikshatana" 'alms-seeker' form
of Siva in one or two verses and
more in Chidambara Maahatmyam. Where Bhikshatana does his begging? It is an interesting question. Skandam says He did first in Daruka forest.
The Purana says that Siva begs only
from the wives of Rishis in the Daruka forest on his way to Kasi to gain release from the sin of cutting off one of Brahma's heads, as Kalabhairava.
However, Siva is to be taken as a
universal Saiva sannyasi without limits of time and space. Saint
Sundaramurti also says that Siva
entered as a beggar in the Daruka forest. "He is the handsome Lord from the wilderness".
Verse 232 of Stavam says:
'Sir monk, where do you live,
in town or mountain, or in the
forest?
Why do you wander here?
Speak, Lord,
Where will you go?
Stop and do your begging right
here.
You must play with us.'
rushed up to Him in the
forest.
.....
Him Whose foot is curved,
I worship. /232/
The Lord comes to all the worlds. Women followed Him. The women are symbolism for jivas. It is granted that the Wanderer is the most glorious and handsome of all beings. Daruka forest women, wives of Rishis, rushed to Siva. As Yajna Patnis [wives of Rishis] rushed to Krishna, in Srimad Bhagavatam.
Saint Manikkavachagar also says in Tiruvachakam, Annai Pathu, "He came to beg from me. When He had left, my heart is pining, how is
it?...O Mother...."
.........
Ayyam puhuavaraal anne ennum
Ayyam puhunthavar podhalum
en uLLam
Naiyum idhu enne anne ennum. /9/
continued...
Kunchitanghristavam - Umapati Sivam:
The beauty of "the beggar" is described further in Verse 130 of Stavam.
It was He who made known the 32 ragas
His face all the more like a night
lotus come alive
From the stream of clear nectar from
the moon of His crown,
delightful with His un-restrained
song.
In the forest He held immobile
the throng of the Sages' wives,
He, the complete embodiment of
the erotic.
Seeing Him, Vishnu's illusory form
determined to marry Him.
......
Him Whose Foot is curved,
I worship.
The wives of Rishis rushed to the
begging Siva, with tearful eyes
and loosening their blouses. The
Sages themselves got disturbed
ogling at the surpassing beauty
of Vishnu Maya, accompanying Siva.
This powerful verse begins with technical enumeration - Siva
makes known the fundamentals of music. But this singing, produced so effortlessly, and gracefully that there is no call to mention the God's mouth, flows out alongside the radiance of moon light that bathes in His face. [Compare "Nilaravinde"... verse of Kapali Sastri as a Dhyana Sloka for Sri Bhagavan, a slightly altered form, from the original Ramana Gita verse.]
Although it is day, emotionally it is the night. By implication, the lotus faces of the women are no less brought to life by the unearthly radiance of the intruding beggar.
He is "Sarvasringaararoopam" - the complete embodiment of the erotic. The onlookers [wives of Rishis] become mad.
Again, Saint Manikkavachagar's
Annai Pathu, Verse 10, Tiruvachakam:
He is wearing konRai and unmatha,
O Mother,
The unmatha on His neck,
Has made me mad, today, O Mother!
Vishnu forgets the part he is playing, and so far forgets himself that he wants to marry Siva! Siva's performance is universal, and Vishnu is only apparently a fellow performer. In face, he too cannot resist the show!
In Verse 257, this sarvasringaara-
roopam that Siva sends Parvati's
handmaid, to soothe her when she sulks about his misdeeds.
My fun and games
with the women who live in the
Daruka forest;
my rape of Hari
when he was a woman on Mount
Meru....
It is here, in Daruka forest, the first ever performance of the Ananda Tandava [Dance of Bliss]
took place. Umapati Sivam, describes in Verse 40:
In the beginning Sambhu the mild
along with Mohini
was strolling in the dense wood
called Daruka.
Deluding with His beauty, the
wives of brahmins,
and that throng of silent sages
by Vishnu's illusion,
nullifying the magic attack the
brahmins staged,
He took pity on the brahmins,
and displayed His Dance. /40/
The Dance of Bliss is described
more elaborately in Chidambara
Maahatmyam, as Vishnu's narration of events to Adisesha.
my Ananda Tandava, the Dance
of Bliss,
is the rise of full moon
from the great ocean of supreme
bliss.
Contemplate on it as the symbolic form form Me
and with that in mind....
Further here only, Siva advices the rishis about the Jnana Marga... This is the starting point of Upadesa Undiyar of Sri Bhagavan.
Vishnu narrates to Adisesha:
O Sesha, with my mind fixed on it,
I have continuous and measureless
bliss
Now I think on that alone
and am indifferent to my
yoganidra.
{Chidambara Maahatmyam}
continued....
Kunchitanghristavam - Umapati Sivam:
The Vamachara [left handed path -
Veera Marga, as they put it], is described by Umapati Sivam in Verse
258 of Stavam. It is originally from Kurma Puranam.
Siva the mild in his gracious play
plucked out His linga - the cause of pleasure -
because of what the ascetics said,
and threw it away in the forest,
watched in fear by the gods
wondering what was happening.
But through the praises of Brahma
and Vishnu
He made those Sages realize the
Truth,
and disappeared.
I bow to that Lord Whose foot
is curved,
Who fulfills those who bow down to
Him /258/
This divine gesture of self mutilation is variously described in the Puranas.
Kurma Puranam: 2.37-40-3
When they saw Siva, the mountain
dweller, in disguise, walking naked, they cried, "O You scoundrel, rip off that linga!"
Sankara, the great Yogi said to them, "I will do so, if you really hate my Linga." So saying, the Blessed One, the Gauger out of Bhaga's eyes, ripped it off. And from that instant, they could see neither the Lord nor Vishnu, nor the Linga. Then indeed, there were bad omens, spelling danger for the worlds. The thousand rayed sun did not shine. The earth shook again and again. All the planets lost their lustre and the great ocean heaved.
Brahmanda Puranam 1.2.27, 35-36:
When the Linga was cut off the Blessed Bhava, "Being" vanished,
no beings were visible in the universe. And then all was confused. Nothing gave off light.
The sun gave no heat at all, and fire had no light. And even the planets and constellations were topsy-turvy.
Siva Puranam - Koti Rudra Samhita-
4.12.17,18, 19-21:
"Your behavior is immoral and violates the Vedic Path. Therefore let your penis fall to the ground...." And when they said that the Linga instantly fell on to the ground...And that Linga, like fire burnt everything before it. And wherever it went, it burned things. And it went into the subterranean world and it went to heaven. It went everywhere on earth. In no place, did it become stationary. All the worlds were thrown into confusion. Those Sages were deeply troubled and confounded.
Siva's Linga, while on His body, had provided order and stability
for the universe, performing there the role it performs within shrines. Everything collapses without this vital element. There is release of energy rather than its absence. In the Chidambaram myth, all opposing forces are absorbed within the dance. The complexity of the iconography of the dance, absorbs its rivals.
continued....
Kunchitanghristavam - Umapati Sivam:
The Stavam refers to some Nayanamars
[among the 63 Saiva Saints]. Sundaramurti, Jnana Sambandhar, Appar and Manikkavachagar are mentioned in a single verse No. 43. There are brief stories of IyaRpakai, Somasimara, Chandikeswara, Kannappar and Tirumoolar also. Umapati Sivam does not refer to Karaikal Ammaiyar, although she is beneath the Nataraja sculpture at Gangai KoNda Chozha Puram. However, Umapati refers to Karaikal Ammaiyar in one verse from her [ARputa Tiruvandadi] in his Chankarpa Niraakaaranam.
He knows. He makes known. He is
Knowledge
which knows. He is Truth, object
of Knowledge
The blazing fire, earth, space,
all that, is He.
This is my greatest desire;
without fail
one day you'll show yourself to
us,
My Father with locks twisted like
the flames of a lighted fire,
the place where you dance, in full
night,
over the high flames.
The Nayanamars with iron will become Nataraja's many pearls. Sometimes mistaken for Kali, Karaikal Ammaiyar's skeletal form is usually shown seated cross legged and shaking castanets. She is also known, as at Darasuram, near Kumbakonam, walking on her hands up the Silver Mountain to see Siva. Inspiring fear, in all who saw her, she travelled north to the Silver Mountain. When she reaches Siva's Mount Kailas, she dare not touch them with her feet, and "ascends them by her head". Reaching Siva at the top, she falls at his feet, and prays to be ever beneath his feet. Siva addresses her as Mother. She hails Him as her Father, and prays to be ever beneath His feet singing His praises, as He dances. He tells her that she may ever witness his great dance in Tiruvalangadu, and ever sing its praises there, companion of his ganas. She goes all the way back to the South travelling on her head and dwells in Tiruvalangadu [cremation ground], constantly beneath His pink feet. [Tiruvalangattu Mootha
Tirupadigam].
Karaikal Ammaiyar does not dance. Kali did, in her attempt to defeat Siva. But there are no dancing girls in Chidambaram at all. Thanjavur is noted for its dancing schools and teachers and students.
"The dance and songs show the inward realization of lightness, weightlessness, non existence of the physical body, in a state of concentration on the Supreme Spirit, and on His manifestation, the Word, and the hearing of its music are shown in the images of Siva-ganas, who, while resembling the shape of man are unlike. Their bodies made of breath move in the air."
contd.,
Kunchitanghristavam - Umapati Sivam:
Verse 28 refers to the saint poet
Manikkavachagar, 'He whose words are rubies', whose story is included in the Madurai Kandam of TiruiLaiyadal Puranam. As soon as Umapati finishes dealing with Chidambaram Temple, he turns to his most eminent predecessor: Manikkavachagar, who is still by many considered the greatest of Tamizh poets. The story is worth mentioning, because of Manikkavachagar's admission into the standard Nataraja Shrine. Siva took the form of a guru and sat beneath a Kurundai tree at Tiruperundurai. The poet was a Minister to Arimarthana Pandyan. He spent the money given for buying horses for building the temple. He gets initiated by guru, Siva under the Kurundai Tree. When Pandyan punished the poet for misusing the money, Siva comes a errand boy and when the errand boy does not do his portion of work in barraging the flooding Vaigai river, the king strikes him on the back with his cane. All the living beings including the King experiences the blow on their backs. Siva shows His form to the King and orders him to release Manikkavachagar. Manikkavachagar then departs for Chidambaram.
Verse 28:
Once in the past He sat at the foot of a Kurundai
Tree,
and taught True Knowledge
to Manikkavachagar whose words are rubies;
and He became the horseman.
........
........
One He received the blow
from the golden staff shining in the hand of the king.
........
........
Then, satisfied by the songs he uttered,
filled as they were with sweet emotion,
He gave salvation to him.
He is the Lord, a friend of all.
Him, Whose Foot is curved,
I worship.
G.U. Pope who rendered the poems
in English free verses, remarked in 1900: "These poems are full of tears of rapture, and are daily sung throughout the Tamizh country and there is a traditional saying, "he whose heart is not melted by
Tiruvachakam, must have a stone for a heart."
contd.,
Kunchitanghristvam - Umapati Sivam:
Sundaramurti Swamigal sings in his
TirutoDattohai about the three thousand dikshitars [brahmins] of
Tillai [Chidambaram]. In fact, he starts the song saying, "I am devoted to the devotees of Tillai Brahmins."
These were supposed to be 3000 in
number. They had only the privliege of touching Nataraja's metal icon, the ruby lingam and do oblations and other pujas and arti.
They will only distribute vibhuti
prasad to devotees, however, great they may be.
Umapati Sivam rightfully claims himself as one of the holy three thousand brahmins, who head the list of saints in Sundarmurti's song.
Umapati himself was a great Siva devotee, sometimes attending the pujas in all the six times of the day/night. His guru was AruL Nandi Sivam. Umapati had developed great yogic powers due to his meditation and pujas and miraculous events occur in his life. Most notable is the Saktinipata [descent of divine grace to take one to liberation] to one woodcutter cum milkman who was serving him. He poured a few drops of holy water on his face, when he had asked for liberation, he simply disappeared! When the king came to investigate his demise [his name was Pethan Sambhan], Umapati sent up a thorn bush into flames to reveal that he could through his yogic powers send any fit being to liberation, with Siva's grace. Further he showed Pethan Sambhan and the thorn bush on either side of Nataraja next day to the king. [See David Godman's full fledged post on Pethan Sambhan and cactus bush, that was posted recently.
Umapati does not hesitate to mention his own yogic powers in Verse 305, though he acknowledges that but for Siva, he could not have done those feats.
Sambhu, the Lord of Dance, has
given me success
through great mantras of enormous
power;
great yogic powers through
meditation and penance;
and the great enlightenment of the
self
that removes birth and death;
and the rank of guru - confirmed
in writing*
to give release to the Suta and
others;
He has shown me His Dance
He has given me exceeding delight;
Him Whose Foot is curved,
I worship. /305/
*The story goes that Siva wrote a
letter to him to give release to
Pethan Sambhan.
With this I complete the postings
of some select verses of Kunchitanghristvam of Umapati Sivam. I have borrowed heavily,
but for some comments of my own,
from The Dance of Siva, David
Smith, Cambridge University Press,
UK.
Sri Ramanarpanamastu.
concluded.
Subramanian
Thanks for posting the Umapati Sivam verses.
Could I borrow your copy of The Dance of Siva next time you come to Tiruvannamalai? If we don't bump into each other, you can leave it in a cover in the mail box with my name on it. I can return it the same way.
Dear David,
Thanks for your nice words. I shall
definitely bring the book The Dance
of Siva when I come to T'malai next time and leave it with the book depot in a cover, in case I don't meet you.
In the meantime, I have also already done two things:
1. I have written to Cambridge University, Dept. of Studies in
Religious traditions, Cambridge, UK. for post facto approval for having used this book quite extensively in the website
for inter active purposes, with
no monetary benefits for me.
2. I have also written to one Sri
Nataraja Ganesa Dikshitar. He and before that his father, one Chidambareswara Dikshitar have been sending prodosha prasadams of
Vibhuti and kumkum, since at least
four decades to us. We used to send some yearly payments to them. My father was taking the work and I now am taking up this work. Whenever Dikshitars come to our home, they used to be our guests. I have written to this Nataraja Ganesa Diskhitar, to send one copy of Kunchitanghristavam with possibly Tamizh or English meanings for verses. He said over phone, that such a book is available and it may cost Rs 120/- [fairly old edition] and he will send it as soon as it is traced in some Chidambaram Temple bookshops. I am keeping my fingers crossed. If Sri Bhagavan Wills and if I get this book too, I shall bring it to you to T'malai.
Kunchitanghristavam is something like Murugnar's Padamalai, the subject scattered in various places, with no regular order. David Smith has done a good work.
But he does not cover all the 200+ verses. It needs more elaborate work if one has to cover all the verses.
Thanks once again for your nice words.
***
The poems are really wondrous. Each line is a long line, something like Sanskrit bhujangam metre verses and if read by a properly knowledgeable Sanskrit scholar, it should be a feast for ears.
Naishkarmya Siddhi:
{Sureswaracharya]
The knowledge conveyed by the six
traditionally accepted means of valid knowledge [pramana] falls into two categories. That which relates to the empirical world and that which relates to the trans-empirical
reality. All the six sources of knowledge, excepting 'words as knowledge' [sabda], relate solely
to the empirical world. And of sabda, it consists of both that which is personal and conveys knowledge of the sensible and that which is impersonal and conveys knowledge of the supra-sensible.
Perception is limited to the physical world. All the objects in the phenomenal world possess certain fixed characteristics such as grossness, fineness, name and form. But the Self is trans-empirical, trans-physical, trans-sensual and free from all distinctions. Thus perception can never reveal it. Inference, presupposes and is dependent upon, perception. Comparison functions through a knowledge of similarity, which presupposes difference and then relates two or more relata. Postulation, too, presupposes difference. And non-apprehension, by its very definition, cannot give knowledge of the existent. Since the Self is ever-existent, trans-sensual, non different, distinction-less, one and non dual - it follows that these pramanas cannot reveal the ever-existent Self. Material senses can never reveal a non material Reality.
Hence the Self can be known solely through maha vakyas and contemplation of it and then realizing or experiencing the purport. That is why, even an individual, who has merely heard maha vakyas such as Aham Brahmasmi, cannot comprehend it unless he contemplates on the Vakya and realize or experience the purport through the grace of a competent teacher.[Guru].
contd.,
Naishkarmya Siddhi -
[Sureswaracharya]
Besides scriptural statements,
the objector, states that there
are a number of ways through
which an individual may come to
realize the Self. There are claims
that knowledge of the Self can be
obtained without the aid of the
maha vakyas, in Upanishads:
1. Viraj gained knowledge of the
Self through mere reasoning. {Br.
Up.]
2. Bhrgu gained knowledge of the
Self by remembering and reflecting
upon its definition given by his
father. [Taitt.Up.]
3. Svetaketu gained knowledge of
the Self by being told by his
father. [Ch.Up.]
4. The goblin gained knowledge
of the Self by accidentally hearing of it. [Sutra Bhashya,
Sri Sankara]
These four examples are listed to
demonstrate that historically there have been various ways in which individuals have come to understand the Self. They range all the way from a 'natural occurrence' to a 'one time accidental hearing' through a 'continuous pondering.' Thus the question arises, 'aren't there ways in which an individual may become enlightened other than through the destruction of ignorance upon sravanam, mananam etc., of Vedic texts?
Sureswara maintains that it is the text itself, and only the text, which produces knowledge of the Self. Any activity of an individual, either natural, accidental, or deliberate, is only accidental aid thereto. Moksha does not come through action at all. Even if enlightenment appears to have arisen through some action, it is only the unseen and apparently hidden functioning of scripture [which has been heard on some previous occasion] which must be responsible.
In modern times, the same type of question was put to Sri Ramana Maharshi. "How is that you gained enlightenment without performing any spiritual practices?" The Maharshi answered: "Obviously I must have performed many spiritual practices in a previous life."
[From the Monograph on Naishkarmya
Siddhi, done by John Grimes, in 1992, for his doctoral thesis.]
contd.,
Naishkarmya Siddhi -
Sureswaracharya:
The Self can be known by three
criteria: self established;
attributeless; immutable.
1. The Self, being of the
nature of consciousness, is
self established. It is only
by and through consciousness
that anything is known. The
internal organ as well as the
'pramanas' function only with
the help of consciousness,
though consciousness doesn't
need any help of anything to be aware.
2. The Self is attributeless
nirguna - It means that the
Self transcends the phenomenal realm. The Self is undefinable and strictly speaking, unknowable - which means that it is too great for words to describe and the finite mind to fathom.
3. The Self is immutable -
kutastha. It is that which
presupposes phenomena. It is assumed as the foundation of all though it is not a substance in any sense of the word. Words denote things associated with either a certain genus, an act or a quality, or a mode of relation. But the Self does not belong to any genus. It is devoid of all relationships.
[From the Monograph of John
Grimes, 1992, on Naishkarmya Siddhi.]
continued.
Naishkarmya Siddhi:
[Sureswaracharya]
Avidya - ignorance - is the
key concept of Advaita. It is
the device where the Advaitin
explains how the One, non dual
Brahman appears as multitudenous.
It is by means of this concept,
Advaita delineates its epistemology
and practical teachings. For instance, epistemology presupposes
a subject-object duality. One and the many; the seeming plurality
of the universe; Reality with form and Reality without form; the difference between the individual soul [jiva] and the Absolute. Practical teachings explain the bondage and liberation; ethics,
aesthetics and values; as well as the disciplines needed for obtaining release. All of this is intelligible and becomes meaningful only in the light of avidya - ignorance, according to advaita.
Avidya has six aspects:
1. It is beginningless - anadi;
2. It can be terminated by knowledge - jnana nivartya;
3. It is positive entity; bahva rupa;
4. Its ontological status is neither real nor unreal - anirvachaniya.
5. It has the two powers of prior
concealment, [avarana] and subsequent denial [vikshepa];
6. Its locus is either Brahman or the Jiva.
Sri Sankara says that it depends upon Brahman. And in it, the individual souls have lost their
identity with Brahman, rest.
Avidya implies some entity to whom
it belongs, at least from an empirical point of view. All Advaitin subscribe to the position
that Brahman which is nirguna and nirvesesha, because of defect [dosa] called avidya has the
entire universe superimposed.
Upon realization of Brahman, all the superimpositions become unreal.
[From the Monograph of John Grimes, on Naishkarmya Siddhi,
1992.]
Naishkarmya Siddhi:
{Sureswaracharya}
The Advaitin answers
[Mimamsakas]: Ignorance has
two aspects. Non apprehension,
agrahana and misapprehension,
viparyaya. The former is 'not
knowing the truth' while the
latter is 'knowing the truth
otherwise'. Both aspects are
products of ignorance. When
ignorance is removed, misapprehension is removed. When
the cause of misapprehension is removed, the effect of wrong knowledge is also removed. Thus,
the right knowledge is the sublator and wrong knowledge is what is sublated. Being sublated
thusly, it cannot rise up again. It has been destroyed, root and
branch. Logic tells us that what
has been sublated cannot later rise up to a sublator.
Sureswara concludes that ignorance, once removed by right
knowledge, can never subtlate knowledge. When right knowledge
has sublated ignorance, latent tendencies [vasanas or samskaras]
are produced which in subsequent
similar circumstances rise up to prompt the seer to remember the truth.
[From a Monograph, on Naishkarmya Siddhi, by John Grimes, 1992.]
continued...
Naishkarmya Siddhi -
[Sureswaracharya]:
Action involves ignorance.
Without ignorance, there would
be no life in the world in the
ordinary sense of the term. To
press home his point, Sureswara
invokes the logical principles
of co-presence and co-absence,
[anvaya-vyaireka]: Given avidya, there is samsara. Given the absence of avidya, there is the absence of samsara. Or, to state in other terms, those
individuals who possess
ignorance and look upon
themselves as such-and-such, a doer, enjoyer, etc., are servants to avidya and all the imperious injunctions of the scripture.
Such an individual's acts sting him or her again and again by the good or had commandments of the Veda.
Being tied to the terrible ocean of pain called samsara, birth follows death and death follows birth, inexorably and inevitably. Ignorance, [avidya], desire [kama] and action [karma] keep one tied to the wheel of existence. The great statements of the Sruti are there to inform one as to the way to destroy this bondage. The
Brahadaranyaka Upanishad says: "When one is released from all the desires, that bind the heart, then
mortals even here [in this world]
become immortals by realizing Brahman. Such a one is akama, nishkama, atmakama and aptakama.
Because the Self as Consciousness
is of the very nature of Brahman,
realization of Brahman consists in the manifestation of one's own self that results from the rubbing away of the impurities as if from a crystal.
{From a Monograph by John Grimes, 1992, on Naishkarmya Siddhi.}
continued....
Friends,
Let's strive for minimum respect, decency and minimum qualtity of life and ending abject poverty.
http://www.facebook.com/IACGB
This Karma Yoga is good for beginners like myself as we come face to face with out klaesaas like Ego,Attention seeking etc and improve on organizing,communication and other skills.Karma Yoga is good for Chittha Suddhi.
-Z
Dear Anon;,
Nice. The same Naishkarmaya
Siddhi of Sureswaracharya
says:
Karma is an indirect aid to liberation. As such, action
has an important place in the
preparatory stages. It is said
to be an indirect means [arudupakaraka]. Sureswara does
not decry karmas. He says that
dispassion or renuniciation, Vairagya, arises in the heart of an individual who has amassed
much merit and has a mind which has been purified [chittasuddhi]
by performing daily and occasional karmas [nitya-namittika karmas].
Vairagya, in this context, means a distaste for both heaven and hell, for this world and the next. It arises when an individual knows that the fruits of desire performed actions are, impermanent, surpassable and always mixed with suffering. When
dispassion has arisen in one's mind, the alluring power of passion, is no longer able to entice one in exchange for a
prospective pleasure. Thus, the
mind should be made pure,clear and tranquil so that it will naturally and spontaneously incline towards the Self within. The nityakarmas when routinely performed, turn the mind inward, and once their work is done, disappear on their own accord. The basis for the thesis that actions done in a pure spirit as offerings to God will drop away after purifying the mind finds its justification in the idea that the Self is naturally pure. And, once the mind is pure, actions become unnecessary.
Srimad Bhagavad Gita says [VI.3}: The Sage uses action as the means for climbing towards the heights of yoga. Restraint and serenity are the means for one who has attained the goal.
First one should plough the land, then sow the seed, and leave it alone to germinate.
*****
z/friends,
Swami Vivekananda said-"As I grow older I find that I look more and more for greatness in little things....Anyone will be great in a great position. Even the coward will grow brave in the glare of the footlights. The world looks on! More and more the true greatness seems to me that of the worm doing its duty silently, steadily, from moment to moment and hour to hour."
Namaskar.
Sadhanai Saram: Sri Sadhu On:
[Eng: A Light on the Teaching of
Bhagavan Sri Ramana Maharshi]
Since the truth, "The death which
comes is only for the filthy body,
and is not in any way for us," will
thus shine forth as one's own experience, the fear of death will
thereafter never rise again.
*
Then patient forbearance, [udasina] or indifference to
mundane happenings, absence of all base qualities, fearlessness, the steadfast power of true love, and all the six exalted divine qualities [bhagavat-gunas] divine splendor, valor, glory, pure knowledge, divine prosperity and desirelessness, will shine in one clearly and harmoniously.
*
After the death of the mind has thus been firmly attained as a result of the fear of the death
of the body, since there is no law that the body should die as soon as the mind dies, in the outlook of others, the body of the Jivanmukta will continue to live, yet his mind will have died due to the dawn of true knowledge.
*
The existence consciousness 'I am' which continues to live even after the mind has died, alone is the Supreme Reality, which continues to exist even after the entire universe has been destroyed. Since there is never even for a moment any such thing as death or destruction for this Self Consciousness, "I am", know that this "I am" alone is the unending and indestructible supreme Self.
****
Work and the feeling that there are
activities that must be done. [kartavya]:
There are some Padamalai verses [Muruganar's] that speak about the feeling that there are activities that must be done:
2268. The notion of duties that need to be done [kartavya] will not cease as long as the sense of doership [kartrutva] exists in the heart.
372. Why do you become mentally agitated, blindly believing there are things you have to do, [kartavya].
3029: The bondage called 'duty' will
cease, [being known] as a delusion caused by the ego, when the firm knowledge of reality is attained.
1244: Those who do not see anything as a duty that has to be done, will attain the bliss of peace that yields limitless contentment.
2040: Except for those who can perform karma [duty] as yoga, for everyone else karma will end up as
moha [infatuation].
******
Work and the feeling of doership:
From Day by Day - entry dt. 3.1.1946:
Question: Without the sense of doership - the sense of "I am doing" - work cannot be done.
Bhagavan: It can be done. Work without attachment. Work will go on even better than when you worked with the sense that you were the doer.
Question: I don't understand what work I should do and what not.
Bhagavan: Don't bother. What is destined as work to be done by you in this life will be done by you, whether you like it or not...
Question: If, as Arjuna was told, there is a certain work destined to be done by each and we shall eventually do it, however much we do not wish to do it or refuse to do it, is there any free will?
Bhagavan: It is true that the work meant to be done by us will be done by us. But it is open to us to be free from the joys and pains, pleasant or unpleasant consequences of the work, by not identifying ourselves with the body or that which does the work. If you realize your true nature and know that it is not you that do any work, you will be unaffected by the consequences of whatever work the body may be engaged in according to destiny or past karma or divine plan, however you may call it. You are always free and there is no limitation of that freedom.
******
Work and the feeling of doership:
From Upadesa Manjari: [Collected Works]
Question: It is an established rule that so long as there is the least idea
of "I am the doer", Self Knowledge
cannot be attained, but is it possible for an aapirant who is a householder, to discharge his duties properly without this sense?
Bhagavan: As there is no rule that action should depend upon a sense of being the doer, it is unnecessary to doubt whether any action will take place without a doer or an act of doing. Although the officer of the government treasury may appear, in the eyes of others, to be doing his duty attentively and responsibly all day long, he will be discharging his duties without any attachment, thinking "I have no real connection with all this money", and without a sense of involvement in his mind. In the same manner a wise householder may also discharge without any attachment the various household duties which fall to his lot according to his past karma, like a tool in the hands of another. Action and knowledge are not obstacles to each other.
*****
Karma [activity] and sense of doership:
Guru Vachaka Kovai:
[All English translations of GVK and Padamalai, quoted today are from David
Godman]
736. Possessing invariability and the
distinction of performing, like the sun, all actions by its mere presence, reality pervades all activities like a string that runs through rosary beads. Therefore,
if a person's mind remains steadfastly merged with that Reality, then, even if he performs many thousands of activities, he will not experience any mental anxiety at all,
by performing them.
Muruganar adds here: The activities include both worldly and religious activities. He does not experience because the sense of doership has totally left his mind, which has merged with reality. Therefore, such a person, though he may appear to perform innumerable actions, has in fact done none of them.
737. Among the many rice grains that are poured into a quern only those that wander around the periphery are completely pulverized and ground to flour. However, you should know that those grains that do not stray from the foot of the axle do not get crushed.*
* This is the example given by Sri
Ramakrishna.
The following is again Sri Ramakrishna's example.
735. Those who live in this world, embracing God with their whole heart, are like those children, who whirl around, holding tightly to a pillar. Because those who cling to the supreme unshakeable support do not become victims of the ego, they will not drown in this world, which is an enchanting sea of delusion.
Sri Ramakrishna has also said:
Like the one who applies oil on his palms and then peel the jackfruit and thus avoid the juicy inner ribbons and fruits sticking to his palms, one should do activity in this world,
Sri Bhagavan has also narrated the story of KaduveLi Siddhar in such conversations involving activity without the sense of doership.
In Talks with Sri Ramana Mahareshi, Talk No. 449, Sri Bhagavan told the story of KaduveLi Siddhar, an ascetic who 'proved himself an unswerving jnani' despite having an affair with a temple dancer and fathering a baby with her.
*****
Did Adam and Eve have a choice?
{From Mountain Path, Jan.-Mar.2011}
by Sol Sandperl:
It is often said that the story of Adam and Eve is simply about being disobedient towards God, and being subsequently punished [for the 'original sin'], but did Adam and Eve
have a choice? It is not often that people remember that there were in fact, two trees in the Garden of Eden. They were called the Tree of Knowledge and the Tree of Life. We are all focused on the Tree of Knowledge which we know as the tree from which the forbidden fruit was eaten. {It was not an apple, simply fruit]. Interestingly enough, the Tree of Knowledge was placed in the very centre of the Garden - you couldn't miss it. In case Adam or Eve were not aware of it, their attention was drawn to it, by the warning they got from God. "Whatever you do, do not eat fruit from the Tree of Knowledge."
It is no implausible to surmise that Adam and Eve were like children in terms of their development as human beings. They represent humanity in its infancy -- largely unconscious, innocent and as yet unburdened by the ego, the sense of 'separateness'.
It is a state that we can refer to perhaps as pre-thinking. Conceptual thought is not a problem for Advam and Eve. In that sense, they are below thought. The discriminatory world that arises with ego is dormant and not yet appearing. But unfortunately, it must. As a Jewish devotee of Sri Ramana Maharshi, an interesting aside here, is that one of the great rabbis of the Jewish tradition, the Ball Shem Tov was said to be present but not in the Garden of Eden when it was being formed an allusion to his eternal, already enlightened state. The Baal Shem Tov like other great sages had completed the journey long before... the journey that human beings have to undergo to get to the Tree of Eternal Life.
Returning to Adam and Eve -- to say to them, "Whatever you do, don't eat from this tree" is tantamount to telling them to do it. In hypnosis, this is referred to as a negative suggestion which can be more powerful than a regular suggestion. It was inevitable that they would do this, and in reality, it was also necessary that they do. They needed to move from unconsciousness to the light of full consciousness, the Tree of Eternal Life.
contd.,
Did Adam and Eve have a choice?
continues...
In this context, this other tree comes to the foreground and we begin perhaps to see the significance of the whole story. It is profound and beyond a simple narrative of creationism. The 'fall' of Adam and Eve was inevitable and necessary, as God knew this was to happen. The snake was perhaps the unwitting catalyst used in this story, because it is associated with evil and baseness and yet, in many cultures, is also a symbol of wisdom. In many myths, the serpent is said to live in or be coiled around the Tree of Life which is also in the Garden of Eden. Perhaps, the snake was doing what was necessary. Nonetheless, it is inevitable that in order to develop towards independence and freedom in the fully conscious state, Adam and Eve needed to become separate and lose their innocence and become suddenly aware of their nakedness, aware of good and evil. It is ironic that in order to know ourselves as
God, we need to adopt the illusion of separateness before returning to the original state of oneness [which we never actually left.].
The Tree of Knowledge sets up a duality. Eating from it gives Adam and Eve an ego. They separate themselves from the One. They eat of the fruit and now they are always themselves as a separate subject to the world as an object and 'suffer the slings and arrows of outrageous fortune.'
It is interesting to note that God banishes Adam and Eve from the Garden before they have a chance to partake of the Tree of Life and live for ever. The Tree of Life which represents the return to Oneness is inaccessible. It is too dangerous for them to eat from it initially. A fiery angel with a sword is stationed to guard from all directions. They need to undergo a long process of purification and cultivation of self awareness before they can even contemplate a return. But the return is inevitable. The Oneness is calling them to Itself. And when they return and are ready perhaps the Angel will let them pass, and they will have returned to the Garden of Eden [Source] but now they are conscious, awake, enlightened -- aware of their true identity. They couldn't get to that self awareness without initial separation.
contd,
Did Adam and Eve have a choice?
continues...
They were not ready for the Tree of Life at so early at juncture because it is in fact the tree from which Eternity or God is attained. After eating from the Tree of Knowledge, they were to undergo many years of hardship. Just as it is with us individuals, we do in fact have no choice but to eat the fruit and embark on the journey of return. It takes many years, lifetimes, before
we see through the powerful illusion of the ego and return to Oneness. The most fundamental prayer in Jewish life is "Hear O Israel, the Lord our God is One." This is he prayer said just before death. In the words of Zen Master, Huang Po: "A perception sudden as blinking that subject and object are One will lead to a deeply mysterious wordless understanding."
concluded.
Sol Sandperl lives in Mass. U.S. with his wife, Marilyn, and son Joe. He is a sales manager in a chemical company. He studied Zen Buddhism for many years in the USA as well as in a Zen Monastery in Japan. He is a long
time devotee of Sri Ramana Maharshi.
******
Naishkarmya Siddhi: Sureswaracharya:
[From a monograph of John Grimes]
Ignorance [avidya] is called the
seed of bondage and the cause of
empirical existence. It binds one
to the wheel of birth and death.
Its cause is the failure to realize
that one's own Self is the sole
reality. Not only does it conceal
the real nature of the Self, but it
also projects the non-real world of multiplicity upon it. Both the content and locus of ignorance is the Pure Self. Upon its destruction, liberation arises.
Enlightenment is not something to be newly obtained, but merely the removal of ignorance. Liberation is setting of ignorance. White
cloth is already white. It is the contingent adjunct of dirt which makes it appear black. In order to make the cloth white again, one need not add whiteness to it. It will be enough to merely wash the dirt away.
Brahman knowledge obtained through Vedanta texts is the means to attain the goal of life. Sureswara employs the analogy of fire in saying that it is the fire of knowledge which burns away the ignorance of the Self. Action cannot destroy ignorance for action is not opposed to it. Action is not only dependent upon ignorance, but is, in fact, a product of ignorance.
Knowledge has been compared to fire. The analogy is apt for when fire burns an object, ashes are left over. So too, when the fire of knowledge burns the actions-in-store [sanchita karmas] and the actions yet to come [agami karmas], what is left over are the accumulated effects of past deeds which have begun to fructify with the creation of one's present body [prarabdha karmas]. These actions are only destroyed when their force is spent. They can neither be averted or changed either by knowledge or grace.
*****
Naishkarmya Siddhi - continues...
Thus, while knowledge is said to remove the first two types of karma, prarabdha karma must be experienced.
This is explained by relating it to the action of a rotating fan. Even after the power of the fan has been turned off, the fan continues to rotate until its accumulated force has been spent. In a similar manner, even though knowledge burns the actions-which-are-yet-to-come, the actions which are giving impetus to the present incarnation must be experienced. It is in this sense that the Advaitin claims that a liberated-while living individual,
Jivanmukta, is 'in the world, though not of the world'. The diversity of the world may continue to appear to the enlightened individual, even as the sun continues to appear to move across the sky, though one is convinced that the sun is in reality, stationary. Pleasure and pain may continue to be experienced, yet to the Jivanmukta, neither really matters any more. There is 'no one' there to to be affected. Once the Self has been realized, multiplicity loses its reality.
Where verily there is, as it were, a duality, there one knows another. But when to the Knower of Brahman everything has become the Self, what should one know and through what? Through what should one know That owing to which all this is known - through what, O Maitreyi, should one know the Knower? [Br.Up. II.4.14.]
*****
Jivan Mukti Viveka: Vidyaranya:
{Eng: Dr. H. Ramachandra Swamy, Sri
Ramarishna Math, Chennai: 2009 edn.}
Now we shall define the dissolution
of the mind, which is the means to
Jivanmukti. When all the latent
impressions stand effaced [all desires dissolved] the dissolution
of the mind follows itself. This being so, yet the effacement of latent impressions is maintained only when the dissolution of the mind is well practiced independently and severally. It cannot be said that it is maintained by mere practice of tonguelessness and the impotence and the like*, because, when the mind is dissolved, the tonguelessness etc., follow automatically and hence effort in their practice is not required. [*silence and celibacy for long years so that the tongue will lose its power and the potency is lost].
One may object that there also effort in the practice to dissolve the mind exists.
Let it be there, because it is required necessarily. The tongulessness etc., practiced without the dissolution of the mind will not be steady. That is why, Janaka speaks about the dissolution of the mind thus: It is established that the root of
samasara tree with its thousands of sprouts, branches, leaves and fruits. I guess that the mind is none other than, desire or the will to possess; and by way of snubbing the desire, I shall destroy the mind. Thus the samsaravrksha dries up without the supply nutrients. "I am aware! I am awakened! and I have found out the thief by name 'mind' who steals the Atman. I will kill him here and now. He has been killing me so long!" [Laghu Yogavaasishta 19.53-55.].
Vasishta also says: For the destruction of this samsara tree which is the bestower of all sorts of troubles, there is but one remedy. And that is the control of one's own mind. The ascendence of the mind is the destruction [of the Self], and the dissolution of the mind is the great prosperity. Mind of a Knower dissolves; for the ignorant, it is truly his fetters. The midnight demons, as it were, of the latent impressions [desires] continue to dance in the heart of man until the mind is conquered by concentrating attention on the one Reality. For the one who has conquered the enemies of the mind like the senses, and got rid of one's pride, the desires for enjoyment get weakened like the buds of louts during the winter. Rubbing hand against hand, gnashing teeth against teeth, and brushing limb against limb, one should conquer one's own mind. [See Sri Bhagavan's Ashtakam, Verse 5]. In this vast world such noble ones are fortunate who are not conquered by their own minds, and deserved to be counted as the real heroes.
I salute that everlasting hero, who has risen like the full moon after the eclipse, killing the mind serpent, with abundant venom of desire, that lay coiled in the cavity of one's heart. This mind is truly the hub of the wheel of delusion. It cannot trouble the one who exercises control on it from all sides.
continued....
Jivanmukta Viveka - Vidyaranya:
On Controlling the mind:
Mano nasa prakaranam:
continues....
Gaudapada also says: "For all the
yogis, fearlessness, end of misery,
enlightenment or knowledge and ever-lasting peace do happen through the control of mind." {Karika 3.40}
What Arjuna enquired thus: "O Krishna, the mind is restless, turbulent, powerful, and obstinate. The control of it is as hard as to control the gale, I guess." {BG 6.34}, is the concern of Hathayoga. That is why Valmiki says: "If the reasoning is not faultless, even the effort at one pointed attention by way of any number of sittings cannot conquer the mind. Just as an elephant at rut cannot be controlled by any other means, except using the hook, the mind cannot be controlled except by reasoning."
{Laghu Yogavasishta 23.126-127}.
Vasishta has properly described the reasonings that lead to dissolution of the mind; and one who applies them, controls one's mind. Control over the mind is of two types: through Hathayoga and through reasoning. Exercising a forced control over intellectual activity and sense organs sphere, a hold of some sort [hatha] will sometime occur, which leads to dissolution of the mind. Study of the knowledge about Supreme Self, association with the Sages, renunciation of desires, control of vital vibrations -- these are well known as the perfect means to conquer the mind. Such of those who resort to Hatha Yoga to control the mind although these effective means are available, resemble those who abandon a lamp and apply magic ointment to their eyes in order to dispel darkness! The attempt by the deluded ones to control the mind by force is similar to attempt bind a large, frantic elephant by lotus fibers. {Lagu Yoga 28.128-131}.
continued...
Jivanmukti Viveka: Vidyaranya:
[Eng.Tr. from Sri Ramakrishna Math,
Chennai, 2009 edition]
The control of mind is of two kinds. Forceful [hatha] control and gradual control. The former is done by blockading the knowledge-organs like the eyes and ears and action-organs like the larynx and hands at their respective seats by force. The deluded one, by this instance, wrongly thinks that he can control the mind also the same way. But the mind cannot be controlled like that; because one cannot blockade the lotus-like heart which is the seat of the mind. That is why, gradual control, latter, is justified in this regard. And in this gradual control, the study of the Self Knowledge and the like are the means to be adopted. This science of Self Knowledge teaches the futility of all 'knowable' things and the self-evident Reality of the knower. This being so, the mind is convinced that the knowable things in its purview are useless, and that the useful knower, the Reality is beyond its grasp; and with this understanding, extinguishes itself automatically like the fire without fuel. Sruti says the same: "Just as the fire without fuel become extinct in its own place, the thought, by the cessation of activity, becomes extinct in its own source." {Maitraayini Up. 4.4}.
For both those who cannot grasp the truth even after getting instructions, and for those who forget them even after knowing the truth. Because the Sages instruct as well as remind the truth again and again. But for those who are troubled by the latent impressions, like pride of learning, etc., and do not try to follow the Sages, the only remedy is giving up the desires through the aforesaid discrimination. If he finds that the latent impressions are very strong and hence impossible to give up, then restraining the vital energy is the way. Since desires and the vital energy both excite the mind, it is justified to say that the peace of mind, can be achieved by their control. The mind exciting nature of those is told by Vasishta thus: "The mind-tree possessing the climbers of mental transformations, has two seeds -- one is the vital energy and the second is the strong desire." {Laghu Yoga Vasishta 28.38} The omnipresent absolute intelligence is awakened by vital energy, and this awakening brings in endless miseries for the mind.
contd.,
Jivanmukti Viveka - Vidyaranya:
[Eng: Tr. from Sri Ramakrishna Math,
Chennai, 2009 etc.,]
Blacksmiths blow air through bellows into the fire covered with ash, and by the air that is blown by the bellows the fire is kindled. Similarly, the intelligence, like the kindled fire, is awakened by the vital force and becomes ablaze mental transformations. Miseries emerge from such awareness in the form of mental transformations. This is how the vital force gives rise to the mind.
He has told the other [mind promoting ability of the latent impressions] also thus:
"O, Raghava, listen about the other creation of the mind by desires, which is manifested by
consciousness and also coming of experience. Steadily repeated thinking of objects alone creates the restless mind, which is the cause of birth, old age and death."
"Vital force and desires not only excite the mind but also possess mutual excitability. This is expressed by Vasishta owe their existence to each other; and this brings in the law of seed-and-the-sprout series for the mind-tree." [Laghu Yoga Vasishta,
28.65].
Hence, the destruction of the one destroys the other; this is also described thus: "Vital force and desires are the two seeds of the mind tree; by the destruction of either both are destroyed at once. [Laghu Yoga Vasishta, 28.64].
The way in which they could be destroyed and the result of their destruction is told thus: "The vital force comes under the control by the steady practice of breath-control sitting in the correct posture, control of food and other means, as advised by the teacher. Leading a simple life of non attachment, giving up worldly thoughts and being aware of the mortality of the body, will make desires dormant." {LYV 28.122,123]
"By giving up the desires completely, the mind becomes non- mind. In the same way, the mind
becoming non mind is also achieved by controlling vital force; this being so, do as thou wish." {LYV 28.121].
"O Raghava! I guess that which creates an imagination of sense object within oneself as real, and the feeling of a liking developed on it -- only this much is the form of the mind." [LYV 28.57]
"Giving up everything, when one remains thoughtless - of things acceptable and desistable, then
mind does not originate at all."
{LYV 28.54.]
contd.,
R.Subramanian,
How do you reconcile these two statements:
1."Rubbing hand against hand, gnashing teeth against teeth, and brushing limb against limb, one should conquer one's own mind. [See Sri Bhagavan's Ashtakam, Verse 5]. "
2."Study of the knowledge about Supreme Self, association with the Sages, renunciation of desires, control of vital vibrations -- these are well known as the perfect means to conquer the mind. Such of those who resort to Hatha Yoga to control the mind although these effective means are available, resemble those who abandon a lamp and apply magic ointment to their eyes in order to dispel darkness! The attempt by the deluded ones to control the mind by force is similar to attempt bind a large, frantic elephant by lotus fibers. {Lagu Yoga 28.128-131}.
Please quote one place in the whole of Sri Bhagavan's literature where Sri Bhagavan has advocated Statement no.1.(Excepting that verse no 5 of ashtakam you have interpreted to suit this statement).
Namaskar.
Friends,
An excerpt from The gospel of Sri Ramakrishna:
Indications of God-realization
"There are certain signs of God-realization. The man in whom longing for God manifests
its glories is not far from attaining Him. What are the glories of that longing? They are
discrimination, dispassion, compassion for living beings, serving holy men, loving their
company, chanting the name and glories of God, telling the truth, and the like. When you
see those signs of longing in an aspirant, you can rightly say that for him the vision of God
is not far to seek.
"The state of a servant's house will tell you unmistakably whether his master has decided to
visit it. First, the rubbish and jungle around the house are cleared up. Second, the soot and
dirt are removed from the rooms. Third, the courtyard, floors, and other places are swept
clean. Finally the master himself sends various things to the house such as a carpet, a
hubble-bubble for smoking, and the like. When you see these things arriving, you conclude
that the master will very soon come"
A DEVOTEE: "Sir, should one first practise discrimination to attain self-control?"
MASTER: "That is also a path. It is called the path of vichara, reasoning. But the inner
organs are brought under control naturally through the path of devotion as well. It is rather
easily accomplished that way. Sense pleasures appear more and more tasteless as love for
God grows. Can carnal pleasure attract a grief-stricken man and woman the day their child
has died?"
Efficacy of japa and prayer
DEVOTEE: "How can I develop love for God?"
MASTER: "Repeat His name, and sins will disappear. Thus you will destroy lust, anger,
the desire for creature comforts, and so on."
DEVOTEE: "How can I take delight in God's name?"
MASTER: "Pray to God with a yearning heart that you may take delight in His name. He
will certainly fulfil your heart's desire."
So saying, the Master sang a song in his sweet voice, pleading with the Divine Mother to
show Her grace to suffering men:
O Mother, I have no one else to blame:
Alas! I sink in the well these very hands have dug.
With the six passions for my spade,
I dug a pit in the sacred land of earth;
And now the dark water of death gushes forth!
How can I save myself, O my Redeemer?
Surely I have been my own enemy;
How can I now ward off this dark water of death?
Behold, the waters rise to my chest!
How can I save myself? O Mother, save me!
Thou art my only Refuge; with Thy protecting glance
Take me across to the other shore of the world.
continued...
Friends,
The gospel of Sri Ramakrishna continued...
The Master sang again:
What a delirious fever is this that I suffer from!
O Mother, Thy grace is my only cure.
False pride is the fever that racks my wasted form;
"I" and "mine" are my cry. Oh, what a wicked delusion!
My quenchless thirst for wealth and friends is never-ceasing;
How, then, shall I sustain my life?
Talk about things unreal, this is my wretched delirium,
And I indulge in it always, O Giver of all good fortune!
My eyes in seeming sleep are closed, my stomach is
filled
With the vile worms of cruelty.
Alas! I wander about absorbed in unmeaning deeds;
Even for Thy holy name I have no taste, O Mother!
I doubt that I shall ever be cured of this malady.
Then the Master said: " 'Even for Thy holy name I have no taste.' A typhoid patient has
very little chance of recovery if he loses all taste for food; but his life need not be despaired
of if he enjoys food even a little. That is why one should cultivate a taste for God's name.
Any name will do-Durga, Krishna, or Siva. Then if, through the chanting of the name, one's
attachment to God grows day by day, and joy fills the soul, one has nothing to fear. The
delirium will certainly disappear; the grace of God will certainly descend."
Namaskar.
Jeevan Mukti Viveka: Vidyaranya:
[Eng. Tr. from Sri Ramakrishna
Math, Chennai. 2009 edition:]
On controlling the mind:
continues...
"Owing to desirelessness, when the
mind does not think of the sense
objects, the state of mindlessness
arises, which leads to supreme peace. Without mindlessness, there will not be any peace, is being
told thus: "One who is possessed of the ghost of such a mind, cannot be saved by friends, relatives, teacher or anyone else! [LYV 28.55 and 30.18.]
The aforementioned practice of 'correct posture and food control'
- the definition, the means and the effect - is described by Patanjali in three aphorisms:
"Posture is that which is steady
and pleasant."
"By lessening the natural tendency for restlessness and by meditating
on the unlimited, when the posture becomes steady and pleasant."
"Through that, the dualities do not obstruct."
That Asana is the best for one, when no part of one's body either shakes or aches. Decreasing the natural tendency is the worldly wise strategy adopted to achieve this firmness of posture. One should lessen one's zeal for moving around, domestic work, going to places of pilgrimage, bathing in sacred waters, oblations and the like; otherwise such zeal will force him to rise from the posture and send him elsewhere.
Regarding the place suited for such posture, the Upanishads says: In a lonely place, pure in body and mind, positioned in a posture, that is pleasant with the body, neck and head erect...{Kaivalya Up. 4]; Let one assign one's mind on the Supreme Spirit, sitting in a place like a cave, devoid of ups and downs, pure, free from gravel, fire, dust, noise, human dwelling etc., [Svetasvatara Up. 2.10]
Asana Yoga means moderate eating.
In this regard the Upanishad says
that the yogi should always avoid
excessive food as well as being without food. [Amrtabindu Up. 27]
contd.,
Jivanmukti Viveka: Vidyaranya:
[Eng: from Sri Ramakrishna Math,
Chennai.]
continues...
Another means of dissolving the mind namely, samadhi or concentration, is explained thus: Five states have been described for the mind. Scattered mind, kshipta, darkened, moodha, gathered, vikshipta, one pointed, ekagra, concentrated, niruddha -
are these five states. Of these the last two states of the mind are called Samadhi.
Mind engrossed in demoniac endowments, desire for the worldly pleasures is said to be in the scattered state. Mind submerged in sleep, drowsiness etc., is the in the darkened state. Mind is said to be gathering, when it occasionally ponders over, since it is distinguishable from the scattered state. In the one pointed state of the mind, which
reveals the object in its right perspective, removes afflictions, loosens the bond of karma, is called samprajnanaata state. In the concentrated [niruddha] state of mind, where all activities are stopped, it is called asamprajnaata state or samadhi.
Of the eight constituents of samadhi, the first five - yama, niyama, asana, pranayama and pradhyahara are outwardly observed preliminaries. Non killing, truthfulness, non stealing, continence, and non receiving [gifts etc.,] are called yamas or forbearance. Niyama consists among many things, internal and external purity, contentment, mortification and study and worship of God. These retract the yogi from desire motivated rites and rituals, that give rise to rebirth and direct him to undertake desireless religious acts which will lead to liberation.
By truthfulness, the yogi gets the power of attaining for himself and for others the fruits of work without performing the work. By the establishment of non stealing, all treasures come to the yogi. By the establishment of continence, energy is conserved. Cleanliness being established, there arise disgust for one's own body and non intercourse with others. There also arise purification of sattva, cheerfulness of the mind, concentration, control of sense organs, and fitness for realization of the Self. And by sacrificing all to Iswara, comes Samadhi. [Patanjali Yoga Sutras].
contd.,
Jivanmukti Viveka: Vidyaranya:
[From Eng. Tr. of Sri Ramakrishna
Math, Chennai.]
Sri Sankara Bhagavatpada too describes the same as follows: The
Supreme Spirit, which is non-subject form of Knowledge, all pervading like Space, always clearly evident, unborn, One that is imperishable, non attached one without a second, is verily Myself!
Ever am I liberated! Om. I am perfectly pure form of knowledge that is unperturbed. By nature, I am not subject to anything. The complete, sublime abundance that is above, below, in the front, and in the back, that side and this side, everywhere, is Myself! Unatrophiable, immortal, self luminous, all pervading, and one without a second am I. I have neither cause or effect. Extremely stainless and ever contented am I and hence am ever liberated. Om. {Upadesa Saahasri].
Although Patanjali has explained at length, the samprajanaata savikalpa samadhi that has objects created by the five elements, the gross elements, the subtle elements, the senses and ego etc., as the subjects concerned, but one need not be much interested in them, because they would be leading to the powers like disappearing etc., and these powers are detrimental to Samadhi that takes us to liberation. The aphorisms too tell the same. "These are obstacles to Samadhi but they are powers met with in the waking state. The yogi should not be allured or flattered by the overtures of celestial beings, for fear of evil again."
There is the story of Uddalaka who was invited by gods, but who turned down their invitation, and went undaunted into nirvikalpa samadhi.
The same is known from the question-answer conversation between Sri Rama and Vasishta:
Sri Rama: O noble one! How is that we do not see powers like flying in the sky in the case of those who are, as a result of gaining Self Knowledge, liberated from bodily bondage while still lviing?
Vasishta: O Raghava, even the one who has not known the Self, by the use of suitable material, magic syllable, rites and time gains the powers like flying in the sky without fail. For the one who has known the Self, these are no matter, because the knower of the Self would be seeing only the Self and would be contented only with the Self. He will not run after illusion. Knowers would have known whatever things of the world are
there, are all illusory. How can the knower of the Self who has shun away illusion be interested in it once again?....
contd.,
Dear Ravi,
1. I am not posting extracts from
Vidyaranya to show that his description of a Jivanmukta is identical with Sri Bhagavan's state.
2. Gnashing of teeth, rubbing one's
two palms appeared to me, that the
same idea has been expressed in Ashtamam, 5 of Sri Bhagavan.
3. The binding of an elephant with lotus creeper's fibers has not been mentioned by Sri Bhagavan in any of His conversations. He has once or twice told a variation -
i.e of rogue bull straying outside can be better controlled by giving some lush grass and than by beating and controlling it from straying.
4. The Vidyaranya's description does not go in full identity with of Sri Bhagavan's state. Not only of Sri Bhagavan's state, but many other Jivanmuktas like KaduveLi Siddhar and Janaka, the King.
5. The idea behind posting Vidyaranya's description [extracts] is only to highlight some salient aspects of that work.
******
Jivan Mukti Viveka - Vidyaranya:
[From the Eng.Tr. of a book published by Sri Ramakrishna Math, Chennai, 2009 edition]
Now we shall describe the restrained samadhi, which is the fifth step. By the suppression of the disturbed impressions of the mind, and by the rise of impressions of control, the mind, which persists in that moment of control, is said to attain controlling modifications. {Yoga Sutra 3.9}.
The disturbing impressions that rise in the mind, oppose concentration. These are exemplified in the samadhi of Uddalaka thus: "Just as the clouds rest at the summit of the Meru mountain, when I shall I everlastingly rest in that hallowed, thoughtless state?" - deeply thinking thus, the brahmin by name Uddalaka, forcefully practiced sitting for meditation again and again. But, due to the
mind, carried away by the sense objects becoming like fickle like a monkey, he could not get himself established in his desired samadhi. Sometimes, when he renounced the outward sense objects, his monkey mind got involved with internal sense-objects; and some other times gave up inner projections of sense objects in preference to outward [actual] sense objects. Sometimes, his mind fled like a terrified bird. Another time, saw the all pervading lumen equivalent to that of a rising sun. Once it saw only empty space and some other time only deep darkness. Just like a bold soldier cuts off the throats of enemies in a war, Uddalaka, with a steady determined mind cut off these profusely coming illusions again and again. When he cut off this stream of illusory modifications nicely, saw in the sky of his heart, his own sun of wisdom covered up by the black smoke of tamas. With the aid of the sun of right knowledge he got that also removed. When he got rid of tamas, he saw the lumen within himself. Like a baby elephant that plucks and throws away earthly lotus flowers, he removed and threw away that also. When this lumen was removed, the mind of that sage -- like lotus petals closing during night, tried to go to sleep. But he quickly threw away that also. When sleep also was removed, there arose the celestial like spirit. And when that also was removed, his mind got into an illusion. The great sage threw away this mental illusion also. Then, within no time, his mind came to rest in a certain state that was devoid of anything like illusion, sleep, tamas, lumen etc., {Laghu Yoga Vasishta].
These disturbing impressions of the mind get defeated everyday, every second, by the suppressive efforts of the yogi and in their place the opposite impressions show up. This being so, every moment, suppression follows the mind - this is the effect of mental suppressions.
contd.,
The Shadow of Doubt:
{Editorial of MP, Apr.-June 2011}
There is nothing intrinsically wrong with doubt. It all depends on how we use it. If it is a tool in our quest for truth, it will serve us well. If it dominates our attitudes, then it becomes a monster and twists our thinking with a blind, negative spin.
Used aright, it helps us avoid mistakes that are presented in the guise of helpful advice and are often nothing nothing more than
jargon; discrimination is crucial and that involves doubt. We need to learn how to distil the pure truth from the dross; that too involves doubt. We also need to learn to identify valid doubt as opposed to mere cynicism. Eventually we realize that our well-being and it can, if properly utilized, sever the knots of our foolish attachments and free us from ignorance.
There are many stories or myths to describe the journey the hero or heroine makes in quest of Self Consciousness. The youth often goes out in search of his father, redeeming a wrong inflicted on his family, or facing demons of fear and doubt. The early lives of Buddha and Krishna illustrate this quest. Today we know this quest. Today we know of another hero who transcended the doubt, the conflict of light and dark. He burned with an inner light and sought and found at the journey's end his father who, as a pillar of fire, lit his spiritual heart. He never again left the company of Arunachala in body, heart or mind.
We are called on a journey of Self discovery, whether we realize it or not. Often when the call is heard, we refuse to heed it, either for what we consider to be valid practical reasons, or even because of our doubts. The myth of the Cretan Minotaur exemplifies this. Hampered by boredom, hard work and pointless obligations, the hero loses the power of positive initiative with no place to turn in the labyrinth of his own mind, a bull of unresolved confusion and anger. More often than not, we find ourselves in this position at the beginning of our quest; otherwise, if we are happy with out lot, what motivates our search?
contd.,
R.Subramanian,
What I have raised is the topic of 'control of the mind' and not the state of Jivanmukti-Sri Bhagavan's approach has been that the mind cannot be controlled through Force;He advocates enquiring into the very source of mind or 'I'.
I have quoted again from Sri Ramakrishna that the mind is easily controlled through Devotion.
Trying to control the mind by the mind through Force is not productive as statement 2 says.
The work of Vidyaranya has many quotes from Yoga vasishta ,Upanishads and Valmiki and it is not clear who advocates what.
All that I have meant is -Do not interpret Sri Bhagavan's verse no5 of ashtakam(Which calls upon Divine Grace to end the mind,as I understand it)in the light of what is stated in this work(which anyway is refuted by Statement no2 in the same work).
It is not as if Statement No.1 is of Zero value-It does help to develop 'Won't power'(Indomitable will)-The sheer Doggedness that does not yield to the wanton ways of the mind.Yet this is only a temporary 'strategy' of not yielding 'Ground' until one latches on to the 'wind of Grace' that invariably comes to the rescue after ploughing through the Dry period in Sadhana.
Namaskar.
R.Subramanian/Friends,
An excerpt from The gospel of Sri Ramakrishna:
So the Master talked with M. - now standing, now pacing up and down the long verandah.
MASTER: "A little spiritual discipline is necessary in order to know what lies within."
M: "Is it necessary to practise discipline all through life?"
MASTER: "No. But one must be up and doing in the beginning. After that one need not
work hard. The helmsman stands up and clutches the rudder firmly as long as the boat is
passing through waves, storms, high wind, or around the curves of a river; but he relaxes
after steering through them. As soon as the boat passes the curves and the helmsman feels a
favourable wind, he sits comfortably and just touches the rudder. Next he prepares to unfurl
the sail and gets ready for a smoke. Likewise, the aspirant enjoys peace and calm after
passing the waves and storms of 'woman and gold'.
Namaskar.
Arunagiri Natha's Chidambaram
Tiruppugazh: {Song No. 485 in the
full book of Tirupugazh of 1238 songs]
_____
Arunagiri Natha apart from the temples which represent six abodes
of Subrahmanya, has also sung about
Siva temples in the towns representing five elements. About
Tiruvannamalai, there are many songs. So also about Chidambaram, which represents Space.
The usual tone of Arunagiri Natha is that he had done many sinful acts, he has got all the bad characteristics, and he might suffer from diseases and death and rebirth endlessly. Last evening, I was listening to one song on Chidambaram, where he lists a long variety of diseases. This song is usually sung in Sindhu Bhairvai, with Adi tala. He also equates Siva and Muruga, [he used to call Muruga as six faced Siva], in many songs.
The song starts as Eluppu thol narai naadi kuzhamidai....
This lowly dog is made up of as a slimy pond, with bones, skin, hair, clusters of veins and arteries, dormant puss, worms, germs, various unknown parts of brain like a honeycomb. This sea of blood contains water, faeces, and urine.
This dog, due to past karmas, suffers from general weakness, anaemia, rheumatism, paralysis, stomach aches, colic pains, extreme breathlessness, the worst kind of piles, swelling of testicles, hernia, hydrocels, nervous debility, high fever, diabetes, accumulation of phlegm, hunched back, blindness, lameness, itching worm around neck that eats the flesh from inside. I am thinking that this body is permanent, O Jnana Sadasiva, give me your love and grace to attain your feet.
O god with a javelin, you fought with Suras and made the battlefield full of blood and mud, vanquished the cars and horsemen. You sent the javelin on to the sea where Surapadman was hiding as mountain in the sea, to make it a heap of dust.
She is having golden shoulders. She creates all the worlds, and seek pujas from people. She rides on an old bull. On her right is Siva.
He pressed his toe when Ravana came to lift Kailasa. His body fell in pain and he chanted Sivaya Namo Nama and made you happy [and got relieved].
You are the son of that Sambu. You stay near the Northern Towers* in Puliyur [Chidambaram], which is the Primordial temple for Siva. You are having the huntress on your left holding your hand around her mountain like bosoms. O My Lord! [Grace me].
* We were staying for 2 years in
Chidambaram, in North Tower Street
and during my school days, I used to past this shrine of Muruga,
called Pandiya Nayaka temple. [Perhaps the tower was built by some Pandyan king]
*
The saint poets usually speak of their fear of death and some disease. But Arunagiri Natha gives her a long list of diseases and physical challenges! Perhaps, he has only left AIDS and cancer.
"The body itself is a disease", said Sri Bhagavan.
*****
Dear Ravi,
I agree with you in the sense, that
Sri Bhagavan advocated only self attention or investigating into the source of mind and not the breath control practices. Vidyaranya heavily
borrows from Patanjali's yogic methods of control of prana etc.,
****
Once Devaraja Mudaliyar asks Bhagavan in some state of meditation if "this was that" and to which Bhagavan replied, "That is This"
There must be an end to our quest. This is very much indicated by Bhagavans confirmation to Devaraja Mudaliyar.
My question is -
How can we know if "That is This" as in how do know if what we know is That?
To put it even simply, How can one know if Oneself Knows?
I request members and Sri David also to shed thoughts on this.
How do we know that we know?
The point is it has to end! I mean, if we say that we can never know that we know, then still it has not ended. If we say that when we really know, then this question will not arise. All these knowledge are only but how does one Know if one Knows That?
What kind of indications has Bhagavan made on this regard? I wish to be enlightened.
Thanks in advance.
"Ramanar Devotee"
The most popular clue that Bhagavan has given is
"Irukkindren" unarvu. the feeling of "being"
But if we know what this intuitive feeling is, will our quest even end.
What is that intuition? Bhagavan also says, it is already there in everybody, and no body is never not without this awareness.
But to end our thirst, how do we know "That is This?"
He also says, its as if "Ganga herself is saying she is Thirsty"
"Ramanar Devotee"
There are paradoxes as well.
The one who tries to know is himself the knower. There is no possibility to know as there is no "other" to be known, as the known and knower is one and the same!
in "That" the Drik and Drishya are one and the same. Seer and Seen are one and the same! How to Know that we Know?
But still we have to know it intuitively to end this Maya of search.
If we say we can only know what we are Not, then what remains after all is "That"
Still it has to be known for it to end.
How does one Know - Knows ?
"Ramanar Devotee"
Ramanar devotee,
What is your question?do you have one or are you are serving a 'Pointer'?
Namaskar.
salutations to all:
Ramanar Devotee:
you said - ["...How can we know if "That is This" as in how do know if what we know is That? To put it even simply, How can one know if Oneself Knows? How do we know that we know?..."]
what makes you think bhagavAn 'knew', or 'knows' the answer to your question? :-)
Friends,
An excerpt from The Gospel of Sri Ramakrishna:
M. was always reflecting on the nature of the Supreme Brahman.
Nature of Brahman
MASTER (to M.): "Like the akasa, Brahman is without any modification. It has become
manifold because of Sakti. Again, Brahman is like fire, which itself has no colour. The fire
appears white if you throw a white substance into it, red if you throw a red, black if you
throw a black. The three gunas-sattva, rajas, and tamas-belong to Sakti alone. Brahman
Itself is beyond the three gunas. What Brahman is cannot be described. It is beyond words.
That which remains after everything is eliminated by the Vedantic process of 'Not this, not
this', and which is of the nature of Bliss, is Brahman.
"Suppose the husband of a young girl has come to his father-in-law's house and is seated in
the drawing-room with other young men of his age. The girl and her friends are looking at
them through the window. Her friends do not know her husband and ask her, pointing to
one young man, 'Is that your husband?' 'No', she answers, smiling. They point to another
young man and ask if he is her husband. Again she answers no. They repeat the question,
referring to a third, and she gives the same answer. At last they point to her husband and
ask, 'Is he the one?' She says neither yes nor no, but only smiles and keeps quiet. Her
friends realize that he is her husband.
"One becomes silent on realizing the true nature of Brahman."
Namaskar.
Ramanar devotee,
Knowing is onething and Realizing is another.A smoker may know that smoking is injurious but unless he realizes(is aware) that it is so,he cannot quit smoking.
you have referred to Sri Bhagavan's clue-""Irukkindren" unarvu. the feeling of "being".We 'know' this in the sense we know 'I exist' as a limited entity,only we have not realized that we are not this 'limited entity' but the unlimited awareness or'Being'(Self).This lack of awareness is on account of our Preoccupation with the sense of 'I' and 'Mine' and the associated cares,worries,hopes and joys,plans and dreams,etc,etc-the samsaric world.Through this maze of samsara we are unconsciously 'seeking' the unlimited.This 'seeking' will end when we Realize that we are the infinite self.Awareness is the very nature of the self.No other 'Knowing' is needed to 'know the self',just like light is not needed to see Light.
Namaskar.
Ramanar devotee
True jnana is direct, unmediated knowledge of what is. In this state there is the definitive certitude of knowing reality. Doubts ('Is this the final state?') or opinions ('The final state will be like this') no longer rise.
Someone once asked Bhagavan for a sign that would indicate that spiritual progress was being made. He replied that progress could be checked by seeing how free one was from unwanted thoughts.
In the sadhana stage this is a reliable way to estimate whether one is heading in the right direction. In jnana, the idea of wondering what state one might be in or heading towards is absent.
Krishna Janmashatami: 21.8.2011:
Krishna was born on this day of
Ashtami [eighth digit of waning moon] in the month of Sravana. Kavyakanta Ganapati Muni says that Krishna's birth was about 5000 years ago. He was born in the prison, where Devaki, his mother and Vasudeva, his father were only present. Krishna, as soon as he was born, showed Vasudeva and semi conscious Devaki, his form as Naryaana with four hands and disc and conch shell. After a few seconds, he became a normal child.
The child as per its advice, was
exchanged to the female baby in
Gokulam, which was born at the
same time. The female baby who flew up, when Kamsa was about to
hit her on a rock and was saying:
The person who is going to kill
you is born elsewhere! Beware!
The female child is Mother Parvati.
One such Krishna Janmashatami day
came on 31.08.1896. Sri Bhagavan is yet to cover about 20 miles to
reach Tiruvannamalai. He had no more money in His hands for further travel. He had taken a little of food given to Him in Keezhur, and fell down in a state of extreme tiredness on the street. Next morning i.e on 31.8.1896, Monday, He came to the house of Muthu Krishna Bhagavatar.
His sister was preparing food and delicious dishes for celebrating Krishna Janmashtami. On seeing the boy, she offered food and Sri
Bhagavan took it. With one handful of food, His stomach became full.
Bhagavatar's sister also gave Him a packet of sweet meats even before that could be offered to Krishna that evening.
Now how to find money for the remaining travel? He asked Bhagavatar to keep the ear studs
as pawn and give Rs 4.00. The ear studs were worth more than Rs 20.00. So, Bhagavatar readily gave Him Rs 4.00. With that money, He took the night train and arrived at Tiruvannamalai at around 11 a.m. next morning. He went into the Temple. No one was to be seen inside the Temple. Sri Bhagavan went straight to Arunachaleswarar
Lingam and hugged Him, telling: As your command, I have come to You. The rest is your responsibility. It was 1st September, 1896, Tuesday. This day is called Aruna Vijayam Day. For the remaining 54 years of His life in the body, He did not leave Tiruvannamalai.
Varumpadi solilai Vandhen padi aLa
Varunthidu un thalai vidhi Arunachala! - AAMM Verse 94.
You asked me, did you not, to come to You? Very well, I have come. Now You come and assume the burden of maintaining me. Go on suffering thus. It is your destiny to look after me, O Arunachala!
[Tr. Prof. K. Swaminathan]
This year, Krishna Janmashtami has fallen 10 days before 1st Sept.
******
The Shadow of Doubt:
{Editorial from MP, Apr.June 2011 -}
continues...
Deep into the unlit maze
I move with every year
Behind, what inconclusive ways,
Ahead, what formless fear!
Mischance, or some malignant hand,
May snap the trailing thread
That links me to the Light: I stand
In utter darkness and dread.
That stealthy breathing, is it mine?
Are mine those sounding feet?
Am I myself, in this design,
The quarry I must meet --
The monster in its lurking place,
The thing that I must kill,
The central nightmare I must face
With failing powers of will?
Now grant me, Lady of the Maze
In whose hand the heaven give
The unseen issues of my days,
That I may dies and live.
{McAuley, James, Collected Poems, Exploit.]
We all wish for a finer world in which to live, for who does not think their personal world can be improved? However, we are not always truthful with ourselves, and our desire for a better world is generally tailored to our own demands for satisfaction. The world is not what it seems to be and we spend a lifetime learning to recognize the gap between our dreams and reality. Joy and peace of mind and heart can be rare interludes in our quest for that elusive wisdom that resolves conflicts, disbelief and doubt. The union of body, heart and mind in one harmonious whole is a rare blessing which some find easier to discover in the quiet presence of the sacred or with a genuine guru than in the rough, noisy world of the market place where we are forced to earn our sustenance. We seem to be caught between the idyllic contrived world and the sharp edge of an unforgiving one where merit is based more on expediency than ideals. The trick is how to be flexible without falling into the error of compromising one's principles? We walk what the Katha Upanishad memorably calls the "razor's edge."
contd.,
Dear Friends,
Thanks so much for your replies. They
have been helpful.
S, I am not thinking that Bhagavan knew
or knows the answer to my question. But
there is this question lingering - "How
does one know/realize that he is That"
This conviction or realization they say
is acausal as it already is there.
Like how a rope is seen as snake, and
with some grace, we hear from a Guru
that it is not snake but only rope. How
can the Rope be known or realized?
Its the knowlede of the Rope given by a
Gurur that helps the one in delusion
know the Rope.
In the same way, How do we know a Rope
when a Guru graces us with this
knowledge? Surely there is a fraction
moment of realization about the
knowledge of snake as unreal and what
it really is - Rope.
How can one possibly know/realize what
Rope is? As in to know/realize Rope we
should know/realize what Rope is? For
it is really knowing /Realizing the
knowledge of Rope that ends the
delusion.
Ravi, by knowing, I mean realization
itself. How can one know the feeling of
"being" exactly they way Bhagavan said?
How does one know this "irukkindren
unravu" is the same?
When we know that awareness is the very
nature of Self, and that no other
'Knowing' is needed to 'know the Self'
just the same way as you said, a light
is not needed to see another light.
Wouldn't it be enough already?
In this regard, there is an intuitive
question, having known the knowledge as
above, how does one realize that this
is it?
Some how some grace should prompt, that
"Swayam Prakaasha iti" - "Self
illuminating itself"
David,
My inner subtler question is based
exactly on it. When we now know that in
that state there is the definitive
certitude of knowing the Reality and no
doubts such as "is that that" or "that
state will be like this" etc... will no
longer arise.
When we already know this, still why
are we in quest? this is my subtler
question, for having known this
already, something still remains, some incompleteness still remains in everybody. This incompleteness in everybody is perhaps because One is not knowing that "That is This only" to quote the Maha Vaakyas the convictions like - "Aham Brahmaasmi" "I am That" etc...
This feeling of Aham, Bhagavan says is the feeling of 'being' 'irukkindren unarvu'
Paradoxically, this feeling of being is attributeless, like the sun, it does not need another light to see the sun, rather it is useless. IT is Swayam Prakahasham Self Illuminating, the Vedanta says so.
I mean, at least how can one know how free one is from unwanted thoughts?
How does one know that he is unaffected? subtly, there is a "knowing here" If we say, it can be known by the state of our "peace" then how can we know what "peace" is? and Further if we say, "peace" is "remaining in self" or "manonasham" etc... then further how does one know that we are abiding as Self? etc...
But yes, we have read that in that state these questions would not raise. But all this cycle would end, if we know/realize that we are already 'That'
and since there is no use of light to see the Sun, how can we know ourselves as Self illuminating? Swayam Prakaham?
-------------
Devotees, please excuse my language.
"Ramanar Devotee"
Dear David,
it looks like, I have ended up pasting my post in name section. I apologise for that.
"Ramanar Devotee"
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