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Sri Ramana Maharshi
Welcome
I propose to use this blog primarily to air my occasional musings on any matters relating to the life and teachings of Ramana Maharshi. There will also be occasional contributions about Arunachala, the sacred mountain where Sri Ramana spent all of his adult life.
Articles and interviews on these topics can also be found on my site: www.davidgodman.org.
Articles and interviews on these topics can also be found on my site: www.davidgodman.org.
993 comments:
«Oldest ‹Older 601 – 800 of 993 Newer› Newest»ORUGANTI RAMACHANDRAIAH: CONTINUES...
We took him to Rangammal Hospital, then on the other side of the Hill from us, near the Pradakshina road.
The patient sat composed and calm. The doctor on duty put on him as close to an intensive care as the semi urban institution could provide. Ramachandraiah while waiting for his room, said to Sandhya: "Twamatma natham Ramanam Bhajami" [I worship Ramana who is the Lord of my self.] - is it not so child?
In the allotted room, Sandhya opened up the curtains, and to reveal that the holy Hill Arunachala was close behind outlined darkly against gathering dawn. "Ayya," she said, "Arunachala is right behind you."
"Yes child," Ramachandraiah said, a catch in his voice, "Arunachala has always been behind me." Those were almost his last words. Moments later life departed.
All that I have known of him posthumously fills me with admiration and reverence. Alone but never lonely, he walked the arduous Hill, his gaze penetrating the mists to focus on sunny path. If he went away from us, where else could he be abiding? Farewell noble soul! Silence is your last song!
concluded.
And For No Reason
And
For no reason
I start skipping like a child.
And
For no reason
I turn into a leaf
That is carried so high
I kiss the sun's mouth
And dissolve.
And
For no reason
A thousand birds
Choose my head for a conference table,
Start passing their
Cups of wine
And their wild songbooks all around.
And
For every reason in existence
I begin to eternally,
To eternally laugh and love!
When I turn into a leaf
And start dancing,
I run to kiss our beautiful Friend
And I dissolve in the Truth
That I Am.
Hafiz
R.subramanaian/Hey jude,
wonderful posts on ramachandraiah.
The poem by Hafiz is indeed beautiful-"For no reason
A thousand birds
Choose my head for a conference table"
Thanks very much.
Namaskar.
Dear Ravi,
The birds have always been the subject of great poetry. One Tamizh New Wave poet wrote in late 1960s, [when DMK Government installed about 12 statues, on the Marina Beach, Chennai, for the First World Tamizh
Conference.}
For this World Tamizh Conference
Birds have been honored,
They have been given 12 brand new
latrines!
Right on the Marina Beach!
Today, 12th April, is Sri Rama Navami:
*
There is a wonderful poem in the Hindu newspaper dated 8th April.
This is original Kannada poem by one H.S. Venaktesha Murthy.
SHREE SAMSARI:
Nowhere will you see Lord Rama being worshipped alone
Go see for yourself in any Rama temple of any place
See the picture that adorns the wall of any home
Rama never comes alone to the altar of worship;
Sita on the left, Lakshmana on the right, at His feet is Hanumantha;
In some pictures there is brother
Shatrughna posing with a fan,
Bharata stands behind with the umbrella,
Vibhishana-Jambhava-King Sugreeva
In some pictures there is Mandavi, Urmila and the smiling Shrutakeerthi,
Rama's is a Joint Family, Brothers, sisters-in-law, mother,
The helpers and servers are also revered.
Friends as well
Lanka-Kishkinda - the hills and forests are all a part of Ayodhya.
In Rama puja the Aryans, Dravidians and the Adivasis
also have a share.
The shutterbug couched under a black veil,
grumbled in hushed tones:
"Get the bow off your shoulder my Lord, there is place for yet another!"
In a flash Sethurama remembered the little sand carrier squirrel!
Rama meditated. Next instant the squirrel was perched on His shoulders!
*
[The Hindu dated 8th April 2011]
Talks on Sri Rama:
Talk No. 130:
Lakshman Brahmachari from Sri Ramakrishna Mission asked: "Enquiry of 'Who am I?' or the I-thought being itself a thought, how can it be destroyed in the process?"
Sri Bhagavan: When Sita was asked who was her husband among the rishis [Rama Himself being present there as a rishi] in the forest by the wives of the rishis, she denied each one as he was pointed out to her, but simply hung down her head, when Rama was pointed out. Her silence was eloquent.
Similarly, the Vedas also are eloquent in neti - neti and then remain silent. Their silence is the Real State. This is the meaning of exposition by silence. When the source of the I-thought is reached, it vanishes and what remains over is the Self.
Talks on Sri Rama:
Talk No. 218:
Again Sri Bhagavan recounts the anecdote of Parvati testing Rama. The story is as follows:
Rama and Lakshmana were wandering in the forest in search of Sita. Rama was grief-stricken. Just then Siva and Parvati happened to pass close by. Siva saluted Rama and passed on. Parvati was surprised and asked Siva to explain why He, the Lord of the Universe, being worshipped by all, should stop and salute Rama, an ordinary human, who, having missed his consort was grief-stricken and moving in anguish in the wilderness and looking helpless. Siva then said:
"Rama is simply 'acting' as a human being would under the circumstances. He is nevertheless the incarnation of Vishnu, and deserves to be saluted. You may test him if you choose."
Parvati considered the matter, took shape of Sita and appeared in front of Rama, as he was crying out the name of Sita in great anguish. He looked at Parvati appearing as Sita, smiled and asked: "Why, Parvati, are you here? Where is Sambhu? Why have you taken the shape of Sita?" Parvati felt abashed and explained how she went there to test him and sought an explanation for Siva saluting him.
Rama replied: "We are all only aspects of Siva, worshipping Him at sight and remembering Him out of sight."
Talks on Sri Rama:
Talks 317:
Devotee: Realization is said to be helped by Guru's Grace.
Sri Bhagavan: Guru is none other than the Self.
Devotee: Krishna had Sandipani for his Guru and so Rama had Vasishta.
Sri Bhagavan: Guru is said to be external for the seeker. The in-turn of the mind is brought about by the Guru. Since the seeker is out-ward-bent he is advised to learn from a Guru whom he will, in due course, find to be the Self.
Talks on Sri Rama:
Talks No. 325:
Mr. Rama Sastri from Guntur district
composed eight slokas on Sri Bhagavan and read them out with feeling.
The Sastri then prayed for guidance:
"I am a samsari unfit for jnana marga. The affairs of the world are
distracting me. Please instruct me what I should do?"
Sri Bhagavan: Think of Bhagavan. How will the affairs of the world distract Him? You and they are in Him.
Devotee: May I do nama smarna?
What nama shall I take?
Sri Bhagavan: You are Rama Sastri.
Make that name significant. Be one with Rama.
Talks on Sri Rama:
A resident devotee, Kunju Swami, related an observation of Sri Maharshi after the robbery in the Asramam in 1923.
Some disciples were asking why the robbers should be allowed to molest even sadhus and why the sadhus would not protect themselves and their dependents from the robbers.
Sri Bhagavan observed: There were rishis like Viswamitra who could duplicate the universe if they wished. They lived during the lifetime of Ravana who caused agony even to Sita and Rama among others. Could not Viswamitra have destroyed Ravana by his occult powers? Though capable he kept still. Why? The occurrences are known to the Sages, but pass away without leaving an impression on their minds. Even a deluge will appear a trifle to them. They would not care for anything.
Talks on Sri Rama:
Talks No, 439:
Devotee: Rama asks: "Brahman being Pure, how can maya arise from Him and veil Him also? Vasishta replies:
'In pure mind associated with strong dispassion this question will not arise.' Of course, in advaita philosophy, there can be no place for Jiva, Iswara, and Maya. Oneself sinking into the Self, the vasanas will entirely disappear, leaving no room for such a question.
Sri Bhagavan: The answer will be according to the capacity of the seeker. It is said in the second chapter of Gita that no one is born or dies. But in the fourth chapter, Sri Krishna says that numerous incarnations of His and Arjuna had taken place, all known to Him but not to Arjuna. Which of these statements is true? Both statements are true, but from different standpoints. Now a question is raised: How can Jiva rise up from the Self? I must answer. Only know Your Real Being, then you will not raise this question. Why should a man consider himself separate? How was he before being born or how will he be after death? Why waste time in such discussions? What was your form in deep sleep? Why do you consider yourself as an individual?
Talks on Sri Rama:
Talks No. 449:
Sri Bhagavan was, happily, in the mood to relate the following stories:
There was a king with a devoted queen. She was a devotee of Sri Rama and yearned that her husband should similarly be a devotee. One night, she found that the kind mumbled something in his sleep. She kept her ears close to his lips and heard the word 'Rama' repeated continually as in Japa. She was delighted and the next day ordered the minister to hold a feast. The king having partaken of the feast asked his wife for an explanation. She related the whole occurrence and said that the feast was in gratitude to God for the fulfilment of her long cherished wish. The king was however annoyed that his devotion should have been found out. Some say that having thus betrayed God, he considered himself unworthy of God and so committed suicide. It means that the kind told the queen not to make a fuss over his piety and they lived happily together.
........
Talks on Sri Rama:
Talks No. 591:
Devotee: How does the name help
Realization?
Sri Bhagavan: The original name is always going on spontaneously without any effort on the part of the individual. That name is Aham - 'I'. But when it becomes manifest, it manifests as ahamkara - the ego. The oral repetition of nama leads one to mental repetition which finally resolves itself into the eternal vibration.
Devotee: But these are mental or physical.
Sri Bhagavan: The mind or the mouth cannot act without the Self. Tukaram, the great Maharashtra Saint, used to remain in Samadhi in the day and sing and dance with large crowds of people at night. He always used to utter the name of Sri Rama. Once he was answering calls of nature and also saying "Rama, Rama". An orthodox priest was shocked at the unholy mention of the sacred name and so reprimanded him and ordered him to be silent when he answered calls of nature. Tukaram said, "All right" and remained mute. But at once there arose the name of Rama from every pore of Tukaram and the priest was horrified by the din. He then prayed to Tukaram: "Restrictions are only for the common people and not for saints like you."
DAY BY DAY - SRI RAMA:
Entry dated 7.12.1945:
In the afternoon, Sri Bhagavan explained to Dr. Srinivasa Rao, the significance of the name Rama. The "Ra" stands for the Self and 'ma' for the ego. As one goes on repeating 'Rama', 'Rama', the 'ma'
disappears, getting merged in the 'Ra' and then 'Ra' alone remains. In that state there is no conscious effort at dhyana but it is there, for dhyana is our real nature.
VIDEO INTERVIEWS DONE BY THE ASRAMAM:
[From Mountain Path -October-Dec.2007]
T. Navaratna:
In 1940s when I was 20 or 21, I was confused about the world and the sorrow experienced by human beings and animals, birds and fish. This confusion and anxiety rose in my mind and carried right through the day and night. In a day, there are 24 hours, but within those 24 hours, how many minutes we are free from sorrow? When we consider it, there are few moments. In this little forest of the world, there are birds and other animals and so many other living beings as well as human beings. This is the creation of God. We were taught in the school that God created the entire universe including the birds and animals and human beings. He is omniscient and omnipresent in all living creatures yet strong animals kill weaker ones. Why this is all happening? But whatever we look, there is only sorrow. It consumes say 90% of our time on this earth.
Then there is happiness. I was thinking if God has created the universe, He could not have created sorrow in it. This line of thought was always consumed my mind. I had discussed with so many swamis and educated persons and wanted to know the reason for sorrows and how God could have created such living beings. All along I was humbly doing prayers and developed bhakti. So here I was thinking that if God created all these living beings, he cannot create sorrow in them. So this suffering must have come some other cause and be something else.
One day a friend of mine gave me a Tamizh book, Ramana Vijayam by Suddhananda Bharati. As I was reading this book, I felt that here is the person who can give me the answer for this burning question and I decided to visit Sri Ramanasramam, as nobody else could give me a satisfactory answer.
It was in 1943, that I arrived at the Asramam, when Niranjananda Swami was the Sarvadhikari and managed the Asramam. I requested him to permit me to stay for sometime, as I hailed from Sri Lanka and was far from home and family. He immediately gave me a room for my stay and he looked after me like a father. His heart was very good and well wishing. He showed me the old meditation hall where Sri Bhagavan sat. I went in and prostrated to Sri Bhagavan and gazed at Him -- all the while His eyes were not fixed to anyone. Suddenly, He looked at me and I felt the gaze pierced my heart. I couldn't face Him and I felt a current passing through me. His two eyes were like twinkling stars. I can't express in the words the feeling I had. Whenever He saw me directly, I closed my eyes and I opened my eyes when He was not looking at me.
His look was a blank look, but suddenly He looked pointedly which penetrated my heart. I have seen so many saints and swamis, but I could see a bright halo around His body. The halo around Him - but not the body itself - persisted for more than one hour. This was not a dream, but I could see clearly through my eyes.
contd.,
VIDEO INTERVIEWS DONE BY THE ASRAMAM:
T. Navaratna, continues....
I watched His movements consecutively for three days. When He went onto the Hill, I would quickly go ahead of Him, as I was young at that time, and waited for Him to come up the path. There was only a narrow path which assured me that I would meet Him alone. I didn't have any idea of talking to Him. All I did was to sit near the edge of the footpath and wait for Him to pass. Suddenly, Sri Bhagavan stopped in front of me and asked me, "Where from had you come?" I was bewildered. I first became nervous and then somehow I managed to tell Him that I came from Sri Lanka, and came here to have darshan of Sri Bhagavan. He made a statement and in short it is:
"In the end, in your spiritual journey, you will reach your goal!" I was very emotional on hearing Sri Bhagavan's words. He was looking at me very hard and the look was injecting something into my system, and I felt my mind had faded away. I prostrated before Sri Bhagavan and told Him that I had to go back. There was no answer. Sri Bhagavan simply nodded His head. Then
I went back to Sri Lanka and in the years that followed I came to Him as often as possible.
I had the answer to my question. Sometime, after His nirvana,, in a dream, I was passing through the doorway when I suddenly saw Sri Bhagavan standing in front of me. Then I told Him that, 'We will go,' for which Sri Bhagavan replied: "Where would you go?" I told Him that the Swamigal who had never left Tiruvannamalai at anytime, had come to my cottage [at least in dream], and so I had nothing to worry about. Then the thought came to my mind. "Whenever anyone surrenders to God, whether he is high or low caste, whatever it is, He is sure to be lifted up from his fallen state." Sri Bhagavan was saying to me in my heart: "When you surrender to me, I will come to take you up."
concluded.
Subramanian,
Wonderful post on T.Navaratna. I liked this statement/advice a lot: '"When you surrender to me, I will come to take you up."
Thanks,
:)
Dear m,
Thanks. Sri Bhagavan always insisted on total surrender, though He permitted partial surrender to begin with. By gazing at a visitor or devotee, He knew where the visitor or devotee stands in terms of spiritual progress. Such persons are invariably given the assurance by Him either in person or in dreams. Only such mature devotees are caught in the tiger's jaw.
David!
New post please!!
Friends,
An excerpt from The Gospel of Sri Ramakrishna:
NEIGHTBOUR: "Sir, is it ever possible to realize God while leading the life of a
householder?"
MASTER: "Certainly. But as I said just now, one must live in holy company and pray
unceasingly. One should weep for God. When the impurities of the mind are thus washed
away, one realizes God. The mind is like a needle covered with mud, and God is like a
magnet. The needle cannot be united with the magnet unless it is free from mud. Tears
wash away the mud, which is nothing but lust, anger, greed, and other evil tendencies, and
the inclination to worldly enjoyments as well. As soon as the mud is washed away, the
magnet attracts the needle, that is to say, man realizes God. Only the pure in heart see God.
A fever patient has an excess of the watery element in his system. What can quinine do for
him unless that is removed?
"Why shouldn't one realize God while living in the world? But, as I said, one must live in
holy company, pray to God, weeping for His grace, and now and then go into solitude.
Unless the plants on a foot-path are protected at first by fences, they are destroyed by
cattle."
Need of a guru
NEIGHBOUR: "Then householders, too, will have the vision of God, won't they?"
MASTER: "Everybody will surely be liberated. But one should follow the instructions of
the guru; if one follows a devious path, one will suffer in trying to retrace one's steps. It
takes a long time to achieve liberation. A man may fail to obtain it in this life. Perhaps he
will realize God only after many births. Sages like Janaka performed worldly duties. They
performed them, bearing God in their minds, as a dancing-girl dances, keeping jars or trays
on her head. Haven't you seen how the women in northwest India walk, talking and
laughing while carrying water-pitchers on their beads?"
NEIGHBOUR: "You just referred to the instructions of the guru. How shall we find him?"
MASTER: "Anyone and everyone cannot be a guru. A huge timber floats on the water and
can carry animals as well. But a piece of worthless wood sinks, if a man sits on it, and
drowns him. Therefore in every age God incarnates Himself as the guru, to teach humanity.
Satchidananda alone is the guru.
"What is knowledge? And what is the nature of this ego? 'God alone is the Doer, and none
else' - that is knowledge. I am not the doer; I am a mere instrument in His hand. Therefore I
say: 'O Mother, Thou art the Operator and I am the machine. Thou art the Indweller and I
am the house. Thou art the Driver and I am the carriage. I move as Thou movest me. I do as
Thou makest me do. I speak as Thou makest me speak. Not I, not I, but Thou, but Thou.' "
From Prankrishna's house the Master went to Colonel Viswanath's and from there to the
Lily Cottage.
Namaskar.
Dear Ravi,
It is surprising but true that all Jnanis have been using more or less the same similes and metaphors, to drive home the ideas. The magnet - needle example used by SRK is also used by Sri Bhagavan in Sri AAMM, Verse 16. Again the importance of holy company of sages for attainment of self realization, is also specifically mentioned by both SRK and Sri Bhagavan in ULLadu Narpadu, Supplement, Verses 3,4 and 5. This is like school boys
copying from each other's note books, even though they lived in different places and in different points of time, as Nochur Venkataraman says.
Devotee: I have been interesting myself in metaphysics for over twenty
years, but I have not gained an novel experiences, as so many others claim to. I have no powers of clairvoyance, clairaudience, and so on. I feel locked up in this body, nothing more.
Sri Bhagavan: That is all right. Reality is only one and that is the Self. All other things are mere phenomena in it, of it, and by it. Seer, sight, and seen are all the Self only. Can any one see or hear without the Self? What difference does it make if you see or hear any one close up or at a great distance? The organs of sight and hearing are needed in both cases. So is the mind. None of them can be dispensed with. In either case, you are dependent on them. Why then should there be any glamor about clairvoyance or clairaudience? Moreover, what is acquired will also be lost in due course. In can never be permanent. The only permanent thing is Reality and that is the Self. You say "I am", "I am going", "I am speaking", "I am working", and so on. Hyphenate the "I-am" in all of them. Thus:
" I-AM". That is the abiding and fundamental Reality. This truth was taught by God to Moses. "I-AM
that I-AM". Be still and know that I-AM-GOD or I-AM is God.
[The Teachings of Ramana Maharshi in His Own Words - Arthur Osborne.]
One day a devotee brought a wounded dove and gave it to Sri Bhgagavan. He held it in the hand and asked the devotees gathered in the Hall, "Who will take good care of this bird, until it gets quite well?" No offer came. Sometime back, the Maharani of Baroda, had offered a white peacock to the Asramam and everybody was eager to take charge of it. Sri Bhagavan looked around and started talking to the bird, "What a pity you are not a peacock sent by Maharani. You are a mere dove. Who will take care of you? Don't worry. I will take care of you." The dove was kept in a cage and was looked after. It was released from the cage after it became well. The concern Sri Bhagavan had for the well being of all jivas is evident from this incident.
[Bhagavan Ramana - A Friend of All]
Sri Bhagavan used to say, "A frog is often compared to a Yogi. It remains quiet for a long time. The only sign of life is being the rhythmic movement of the under-skin below the neck. Giant frogs can remain for extraordinarily long periods, with their animation suspended. They are said to swallow their tongue. Swallowing the tongue is a Yogic
practice. The animation is suspended. The yogi does not die because the tongue is drawn out by someone else before life-activity is resumed. It is a wonder how the frog brings out the already swallowed tongue and resumes activity."
While in Skandasramam, Sri Bhagavan saw a white toad, small and long at a distance of about 10 feet from Him. Sri Bhagavan stared at it and it stared back at Him. Suddenly, it took a long jump and lodged itself precisely on the right eye of Sri Bhagavan, who quickly closed it! The Asramites gasped fearing some harm to His right eye.
Attendant asked if Sri Bhagavan was alright. Sri Bhagavan did not answer, though His broad sime and slight chuckle said something like, "No need to worry. He's just saying Hello!"
[Bhagavan Ramana - A Friend of All]
VIDEO INTERVIEWS -
Sri Kameswaran:
Mountain Path - Oct-Dec. 2007
In 1943, when I was studying in second grade, I first came with my uncle, a sub-magistrate, to see Sri Bhagavan. The Asramam was very simple and to my childhood eyes, there seemed to be no substantial buildings at that time, except a thatched shed and a small kitchen. As a school boy, I was not aware there was anything special about Sri Bhagavan but I used to sit before Him with my eyes closed, attracted yet perhaps somewhat awed by His glowing eyes.
Many creatures such as squirrels, dogs and monkeys played with Sri Bhagavan as He fed them with peanuts. He was fond of the cow Lakshmi which was fed by Him everyday. He used to go round the gosala to see that all cows were fed properly.
Sri Bhagavan once said, that you can think about any God's name of your choice and simply go on meditating on that name. It was His answer to a query. Sri Bhagavan's eyes were so powerful and attractive they forced us to remain still. After Sri Bhagavan's Maha Nirvana, I started to come to the Asramam, every year for the Aradhana, and sit still before His picture in the Old Hall. Even though there is now an auditorium before His Samadhi Hall I had a special attraction to sit in that Old Hall where Sri Bhagavan sat in the old days, always still though He did talk sometime.
If a devotee sometimes wanted clarification from Him, Sri Bhagavan would for a long time, simply look into his eyes without replying. After a while, another devotee would ask a question, the answer to which would apply to the query put by me earlier. His concentrated look, dikshanyam, was itself enough to clarify any doubt.
contd.,
VIDEO INTERVIEWS:
Sri Kameswaran continues....
Once I was privileged to listen to Sri Bhagavan beautifully explaining Sri Sankara's Viveka Choodmani, for about half an hour. I was not present here during His Mahanirvana. I had seen Kunju Swami doing puja and abhishekam along with Ramaswami Pillai. I had not talked to Sri Bhagavan but to sit before Sri Bhagavan in the Old Hall, I felt always that Sri Bhagavan is Arunachala and Arunachala is Ramana.
I was present at one Mahapuja when Sri Bhagavan went around the temple after attending the puja. It was a grand sight to see Him taking food of which He used to mix all the varieties of food served. Whatever had been given by devotees He would have distributed among all those present.
Later in 1944, I was engaged in fixing my second daughter's marriage and there arose a dispute with my eldest son in the matter. This so confused matters that I could not proceed with the arrangements. I sat before Sri Bhagavan and asked Him to settle the dispute and that until I received a reply I would not move away. After three days of such sitting on the 8th May, Sri Bhagavan told me to do what I considered MY duty and that my son is only secondary in this case. I took it as His direction and successfully proceeded further.
In 1995, I was in a very depressed mood, I sat before picture of Sri Bhagavan and I prayed to Him as to why this sad state arose and to relieve me of it. I saw something move in Sri Bhagavan's photo saying to me, "Who was this son? Was he your son and you the father? What were you before this son's birth and why do you worry? Isvara is the only father of all."
While i was sitting in the prayer hall, suddenly I saw a big diamond
like glow around Sri Bhagavan's head which lasted for about ten minutes. I did not see anything except the circle of light. I felt Sri Bhagavan to be still here and everywhere.
I had no occasion to go through Sri Bhagavan's teachings. I do not know philosophy or Vedanta. I have not studied any spiritual books though my wife was conversant with them. I was very happy being able to look at Sri Bhagavan, always seeking and receiving His Grace.
concluded.
VIDEO INTERVIEWS:
M. Natesan -
Mountain Path - Oct-Dec. 2007
I am now working as an attendant to
Swami Ramanananda. My father's name is Munuswamy although he used to be called Munsiff. He was a shepherd with about ten lambs which he used to graze in a field. This area was a dense forest. Once one of the lambs went missing and so he went in search for it. Sri Bhagavan [then known as Brahmana Swami] told him that it had been taken away by Annamalaiyar [Arunachaleswara]. Later it was found to have been killed by some wild animal. At that time, I was five or six years old [I am now 71]. With the help of Nataraja Iyer's brother Narasimha Iyer, I got admitted to the school nearby.
My father used to irrigate fields by drawing water from the well. He was a good singer and he used to sing while doing this work. I used to rotate the manual rotors for sending the water through relay channels. When the Mother's Samadhi was under construction, Chinnaswamy used to engage men only from our village Chettipattu. At that time Annamalai Swami was working as a helper to my father who was employed in cutting granite for this building. My father manufactured a special cart to bring the granite slabs from Adi Annamalai.
Sadayan was engaged to look after the peacocks. Once Sri Bhagavan was coming down the Hill from Skandasramam, when along with my father, I bowed before Him. Sri Bhagavan tapped my shoulder and enquired about me, but Chinnaswami did not like this. I used to pull the punkah along with other devotees. Fruits and eatables like idlies etc., were given to cows also. The gosala had about twenty cows and everyday Sri Bhagavan used to go around the gosala and look at all the cows and calves.
Once I was chastised by Sri Bhagavan for having hit a monkey [which I had forgotten having done]. Sri Bhagavan said that it would hurt the monkey as much as I would be hurt if I was hit by others. I was serving in gosala and doing other jobs, like taking children to school and making sure that they got their meals etc.,
contd.,
VIDEO INTERVIEWS:
M. Natesan - continues...
Behind the canal at the rear of the Asramam, there was a lime mortar grinding wheel, where I was asked by Chinnaswami to put stones for grinding the lime. Near the big well, opposite post office, there was a bore well arranged by Chinnswamigal. He made me go down the well to clean it and he would even beat me if I didn't do the work properly, but I worked as a service to Sri Bhagavan and swamigal.
On the day of Sri Bhagavan's Maha Nirvana, I was helping Swamiji during interment. Afterwards, many workers were sent away but I remained here first on weekly wages, and then later on monthly wages. Only 10 or 15 people remained after the Maha Samadhi. Watchmen were engaged to drive out monkeys and to stop them from stealing from these trees. There was a platform in the garden on which Sri Bhagavan used to be shaved at about 7.30 a.m. on sometimes even earlier.
I served as an attendant for Sri Balaram Reddy, a senior devotee of Sri Bhagavan. Before his death, while he was in hospital, he asked for me and said that Sri Bhagavan was calling him. I could not understand the meaning of this prediction but I felt very sad that he was nearing his end. He never referred to me by he familiary 'dey' but only on this day, he called "dey Natesa" and then he died. I was the only one person present at time of his death. Hospital staff and I carried him out on the stretcher, on the way, Dwarakanatha Reddy met us and helped us with the body.
concluded.
A MAGNETIC ATRRACTION:
K. Vithoba Kamath: Mountain Path,
October - December 2007:
I was born in 1924, in the remote village of Tirthahalli, Karnataka.
I was the youngest of a joint family.
From boyhood, I had an inclination towards spirituality. In high school, students were asked to write a composition regarding their aim of life. I wrote that the only aim in my life is to realize God by following the path of renunciation. To add to this, the second language text book was on Nag Mahashaya in high school and Lord Buddha in the intermediate.
At the time I was pursuing my study at Bangalore Central College, the struggle for freedom of India was at its height under the leadership of Mahatma Gandhi. I had a great regard for him, more for his saintly life than for other activities in which field he had brought Dharma as a pivot. When I was in final B.Sc. I wrote a letter to him expressing to desire to join his Ashram as Sevagram. I never expected a reply from such a great personality. But to my surprise and excitement, I got a reply letter from him. It ran thus: Dear friend. Time enough to join Sevagram after you have passed the final examination. It is not all gold that glitters. Let not the glittering of Sevagram deceive you."
The first time, I had the unique opportunity of paying a visit was when I was traveling to join Gandhi's Ashram in 1946. I had read about Sri Bhagavan Ramana Maharshi from an article by M.S. Kamath, and later I read a book also written by him about the Maharshi. There arose a magnetic attraction in me to see Sri Bhagavan. There were no easy facilities at that time for transportation as there are nowadays.
contd.,
Today, the 14th April, is also the day of Souramana Yugadhi. The new year as per solar system. The year is called Khara Varsham. This solar system is followed in Tamizh Nadu and Kerala. The day is also the Chitra month 1st day. Vasantha Rutu [mild summer season or spring] is said to start today. The days of mild summer are gone, and nowadays, it is only hot summer in Tamizh Nadu and Andhra. In Karnataka too, the days of mild summer are gone.
In the olden days, the King used to ask the palace astrologer to come and read out the good things and bad things for the year. It is called Panchanga Patanam. Pancha is five. Five things, are said in the reading: the moon's digit, star, yoga, karana and hora. Panchangam means also five parts [of the body etc.,]
Once a poet went to a King's palace for singing some songs in praise of him on this new year day and get some prizes. The king mistook him for an astrologer and asked him to read Panchangam. The poet immediately responded:
Look at His five limbs. The upper right hand is holding the hand-drum. The upper left hand is holding the fire. The lower right hand shows abhaya mudra [Why fear, I am here!]. The lower left hand which is extended like trunk of an elephant, [gaja hastham] shows the Way. The raised left foot [Kunchita Padam] is the Goal, the state of salvation, [ULLa PoruL as Sri Bhagavan said]. Look at these five limbs. Why see star, moon's digits etc., and waste your time?
[Based on a stray Tamizh verse]
Friends,
An excerpt from The Gospel of Sri Ramakrishna:
"Is there, then, no hope for householders? Certainly there is. They must practise spiritual
discipline in solitude for some days. Thus they will acquire knowledge and devotion. Then
it will not hurt them to lead the life of the world. But when you practise discipline in
solitude, keep yourself entirely away from your family. You must not allow your wife, son,
daughter, mother, father, sister, brother, friends, or relatives near you. While thus practising
discipline in solitude, you should think: 'I have no one else in the world. God is my all.'
You must also pray to Him, with tears in your eyes, for knowledge and devotion.
"If you ask me how long you should live in solitude away from your family, I should say
that it would be good for you if you could spend even one day in such a manner. Three days
at a time are still better. One may live in solitude for twelve days, a month, three months, or
a year, according to one's convenience and ability. One hasn't much to fear if one leads the
life of a householder after attaining knowledge and devotion.
"If you break a jack-fruit after rubbing your hands with oil, then its sticky milk will not
smear your hands. While playing the game of hide-and-seek, you are safe if you but once
touch the 'granny'. Be turned into gold by touching the philosopher's stone. After that you
may remain buried underground a thousand years; when you are taken out you will still be
gold.
"The mind is like milk. If you keep the mind in the world, which is like water, then the milk
and water will get mixed. That is why people keep milk in a quiet place and let it set into
curd, and then churn butter from it. Likewise, through spiritual discipline practised in
solitude, churn the butter of knowledge and devotion from the milk of the mind. Then that
butter can easily be kept in the water of the world. It will not get mixed with the world. The
mind will float detached on the water of the world."
Namaskar.
Dear Ravi,
Nice story about Sri Ramakrishna. Sri Ramakrishna who was a 'householder' in the common sense of the term and Sri Bhagavan who was an ascetic, - both told the householer-devotees that they need not embrace sannyasam for the sake of liberation and liberation is there for householders too. Internal renunciation, like the butter floating on water or butter milk is all that is necessary.
Devotee: Has man any freewill or is everything in his life is predetermined?
Sri Bhagavan: Freewill exists together with the individuality. As long as the individuality lasts, so long is there free will. All the scriptures are based on this fact and advise directing, the free will in right channel.
[Is this really a contradiction of the reply given by Sri Bhagavan, elsewhere? No. Because, according to Sri Bhagavan's teaching, individuality has only an illusory existence. So long as one imagines that one has a separate individuality, so long does one also imagine its freewill. The two exist together inevitably. The problem of predestination and freewill which always plagued philosophers and theologians and will always continue to do so, because it is insoluble on the plane of duality.]
Devotee: What is the essential nature of upadesa or spiritual instruction given by the Guru?
Sri Bhagavan: The word upadesa literally means 'restoring to its proper place'. The mind of the disciple, having become differentiated from its true and primal state of Pure Being, which is the Self and which is described in the scriptures as Sat-Chit-Ananda, slips away therefrom and, assuming the form of thought, constantly pursues objects of sense-gratification. Therefore, kit is assailed by the vicissitudes of life and becomes weak and dispirited. Upadesa consists in the Guru restoring it to its primal state, and preventing it from slipping away from the state of Pure Being, of absolute identity with the Self or, in the other words, the Being of the Guru.
The word can also be understood as meaning 'to present an apparently distant object to close view'; that is to say, it consists in the Guru showing the disciple what he had considered as distant and different from himself to be immediate and identical with himself.
[The Teachings of Ramana Maharshi in His Own Words - Arthur Osborne.]
On the 12th April, 1947, someone brought a white peacock sent by the Maharani of Baroda, as a gift to the Asramam. On seeing him, Sri Bhagavan said, "Isn't it enough that ten or twelve peacocks are already in the Asramam? They may come and fight with this one as he is of different variety. Besides, he has to be protected against the attack of cats. Why this? It is better to send it back to its own place."
But the person who had brought the white peacock went away leaving him in the Asramam. It was thereupon decided that Krishnaswami would look after the welfare and others would help him. The while peacock got on well adjusted to the Asramiites and to the Asramam. Sri Bhagavan also took particular care of the white peacock. He became very attached to Sri Bhagavan.
Arthur Osborne writes:
I was surprised once to see Him tasting a mango between meals and then I saw the reason - the mango season was just beginning and He wanted to see whether it was ripe enough to give to the white peacock t hat had been sent by the Maharani of Baroda and had become his ward.
[Bhagavan Ramana - A Friend of All.]
A MAGNETIC ATTRACTION:
K. Vithoba Kamath: continues....
I got down at Villupuram Railway Station and from there to Tiruvannamalai. I knew only Kannada and English languages, whereas the language spoken there was Tamizh. So I went to the station master and requested him to direct the path to Sri Ramanasramam. He enquired about the place when I came. I was astonished by his reply: "Why have you come from such a long distance? It is all a palatial place and not an Asramam. the so-called Maharshi is reclining on a sofa with attendants fanning Him inside a grand hall. Hot coffee, idlis are served in addition to a palatable diet." In spite of his remarks to which I paid least importance, I went inside the Asramam premises. There was everything the station master told, but when I beheld the Maharshi in the hall, my first impression was He was aloof and not in any way connected or attached with the things around Him. All Gods and saints from time immemorial are criticized for some reason or other from Rama to Sri Ramakrishna. There I saw
Him unattached to the material things, but radiating spiritual splendor to devotees through sublime silence.
I used to sit in the darshan hall in the last row. One day while I was there an idea automatically flashed that I should see Lord Krishna. I intently looked at Sri Bhagavan and saw dark cloud engulfing Him and from within emerged Lord Krishna! I was at my wit's end. I thought it was a hallucination and a project of my own mind, I wanted to try again. This time I thought of Gandhiji. Ramana was nowhere, but in His place there was Gandhiji. Being bewildered I looked at Sri Bhagavan. There! He was looking straight at me with a benign smile on His face. Generally He never looks at anyone but was, as I understood always in 'tratak' mood. I felt highly blessed.
One Dr. Roy, a blind professor from Bombay visited the Asramam, when I was there. The professor asked me to guide him as I knew English. Dr. Roy told me though blind he has traveled throughout the world and only thing that was necessary was confidence. How can I forget the interview between him and the Maharshi? Sri Bhagavan showed keen interest in Braille script which he had brought with him. In the course of conversation the topic turned towards miracles. sri Bhagavan said if one is after miracles, one has to seek other saints and He is not the man for it. Dr. Roy asked, "Is God-realization possible for one who is blind?" The reply of Sri Bhagavan gave still rings in my mind. He said: "For attaining that stage, we in a sense, voluntarily become blind to the external world, hence it is not a hindrance at all!"
A MAGNETIC ATTRACTION:
K. Viothoba Kamath: continues....
In the darshan hall, I always used to sit in the last row near the wall.
Prior to my departure, I took courage to sit near Sri Ramana. As it is the morning hour, there were a few visitors. I verily felt vibrations emanating from Him which thrilled me. I asked Sri Bhagavan, with much trepidation as to how to control the tossing mind. He looked at me simply but didn't give a reply. I thought it was not proper on my part, a raw graduate, to have asked Him. It also made me to think Sri Bhagavan did not appreciate my questioning.
Meanwhile a devotee came and sat by my side. Later I came to know that he was Devaraja Mudaliar. Sri Bhagavan, though He knows English rarely replied in that language and without giving room for my negative thinking, He asked me through Mudaliar as who is asking this question, "Is it you or your mind?" I replied: "It is my mind." Sri Bhagavan replied, "Mind is a bundle of thoughts. See who you are, then these oscillations of mind cease to exist." [it is there in Day by Day, as entry dated 18.10.1946].
My second enquiry was: "Is God realization possible through Karma Yoga?" The Maharshi said: "What is Karma Yoga? It is eradication of ego. When ego is gone, there is Realization." After the interview, I came out of the Hall. Devaraja Mudaliar followed me and asked me for my credentials.
Sri Ramana Maharshi used to sit for taking food in the dining hall in the same place where His photo is now. There was a partition, where visitors used to take food on either side. Sri Bhagavan could see them all. He used to take a small quantity of food, mashed well by His fingers. He was keenly observing visitors leaves on which food is served and gave instructions to servers to serve to those whose leave no remnant observed.
contd.,
A MAGNETIC ATTRACTION:
K. Vithoba Kamath: continues....
I remember well, as if it has just happened today, the figure of Sri Bhagavan Ramana returning from a walk with Arunachala Hill in the background, with a stick in His hand, radiating spiritual aura, with eyes glittering with live stars emanating bliss. The scene of the uplifting influence is still so fresh and inspiring. I have seen many pictures of Sri Bhagavan. Though there is His Grace in all of them, for me who has seen Him personally, that form is ever inspirational.
After the Maha Nirvana of the Maharshi, with years passed, I visited Sri Ramanasramam, several times. On one occasion, I have been enquired by an Asramam devotee regarding my life and whereabouts. I never thought he was going to publish it in the Mountain Path, but was surprised to see an article named Introducing
Vithoba Kamath in July 1987. Many a new building has been erected there to accommodate increasing numbers of visitors. But the atmosphere of the old darshan hall remains unaltered. I used to sit there for considerable time during visits and am experiencing the same calm elevating vibrations which I had the privilege of imbibing during the time when Sri
Ramana Maharshi was in physical form.
contd.,
A MAGNETIC ATTRACTION:
K. Vithoba Kamath - continues....
When some devotees, whenever I went on a pilgrimage to Sri Ramanasramam, I never failed to go on giri pradakshina. During this period I was living with my son at Dharwad, a town in Karnataka. One day while going through the town, I saw a merchant shop dealing with cement. There was a big photo of Sri Bhagavan in a prominent place. I was bewildered and entered the shop as if it is an Asramam. The proprietor asked me what I wanted. On being told that I had not come for the purchase of cement, it was a magnetic attraction that had drawn me to the photo on the wall. He was immensely pleased. He told me that he used to visit Sri Ramanasramam almost every year. He told me about his son who was currently employed in the USA and invited me to the marriage function and reception of his son in one of the Dharwad Halls. It was there at the marriage, I saw again a big picture of Sri Ramana prominently placed with flower decorations. He introduced me to his relatives and guests and informed them about my darshna and sambashan with the Maharshi. They all showed much respect and regards to me which i concluded was their devotion and love for Sri Bhagavan.
In December 2005, I was in Sri Ramanasramam along with my wife, daughter and grandson. In spite of my advanced age resulting in general weakness, I went with my family members to Skandasramam and next day did a pradakshina of Arunachala. Sri Bhagavan was very particular about giri pradakshina and insisted on devotees to go whatever their infirmities.
On the day of departure, I saw the present president of the Asramam, and introduced myself. When he heard me about my darshan of Sri Bhagavan in physical form, he suddenly rose from his chair, took both my hands in great veneration. This vivid scene is fresh in my mind.
concluded.
Once upon a time there was a restless soul who went looking for the infinite
to help it come to terms with all the sorrows and pleasures of the finite..
It had found so much and lost so much it was literally at its wit's end...
At such a moment it couldn't stay all cooped up inside
and needed to go out into the world into the biggest places it could find..
a mountain.. or even the sky.. or maybe the sea..
This day it chose the sea, certain that the sea would have a message
that would calm its restless hunger... so off it went
(and by the way it packed a picnic because even
the infinite has to eat).
Many other infinites, thinking themselves finite,
were standing on the same platforms,
riding the same trains, buses and street cars, or driving
and then walking, hurrying along the streets to
reach the same sea-light..
but they were all very busy being finite
and hiding the sea-light in their eyes...
Alone at last and walking on the hard-packed sand
it hurried to the very edge where the water comes and goes..
the eyes already somewhat calmer under the shimmering sky
and gazing at that distant perfect line
where one seems to begin and the other end...
and then the sea gave answer to
the question that it couldn't ask
and the sea said shhhhh... the sea said shhhhh...the sea....
glow
Yesterday, on 14th April, there was one unexpected programme in Sri Sankara TV channel by 1.00 p.m. It lasted for about 1 hour. One young lady by name Ms. Sindhuja and her party were doing Hari katha on Sri Ramana Charitram! She spoke and sang in between, beginning with a few
lines of Arunachala Akshara mana maalai. She narrated the life of Sri Bhagavan in her one hour programme. There were of course, some factual errors, but all said, it was an unexpected and delightful programme on the Tamizh New Year.
I want to phone up to Sri Sankara TV to get a CD of the programme but I am not sure whether they would oblige. Any other member who could watch the programme?
Yesterday, on 14th April, there was one unexpected programme in Sri Sankara TV channel by 1.00 p.m. It lasted for about 1 hour. One young lady by name Ms. Sindhuja and her party were doing Hari katha on Sri Ramana Charitram! She spoke and sang in between, beginning with a few
lines of Arunachala Akshara mana maalai. She narrated the life of Sri Bhagavan in her one hour programme. There were of course, some factual errors, but all said, it was an unexpected and delightful programme on the Tamizh New Year.
I want to phone up to Sri Sankara TV to get a CD of the programme but I am not sure whether they would oblige. Any other member who could watch the programme?
Therefore, whatever seems wrong in your life, whatever seems terrible, do not look at the problem in itself as a problem. Rise above it, realize no one is to blame for it, you have no enemies, no one is trying to hurt you. This is humility. You're not a coward, you're not a wimp. You have risen above that kind of thinking. That kind of thinking does not exist. That's why the story of Ramana Maharshi, when he went for a walk in the jungle one day, and he inadvertantly stepped into a wasps' nest, and the wasps started stinging him, he didn't even pull his leg out, but he spoke to the wasps and said "I deserve this, I invaded the house where you live and I deserve what you are doing to my leg, and if you want, you can attack the other leg." When he got back to the ashram from his walk, he was bitten all through the leg and had to put ointment on it. But he wasn't fazed one bit. He had a perpetual smile on his face, with the realization "All is well."
Now look at your lives. Think of the things that bother you every day, that annoy you every day, the things that make you angry, that make you upset, that make you want to retaliate. Get rid of this.
- from Silence of the Heart: Dialogues With Robert Adams
Dear Anon., glow,
There is a beautiful verse by Muruganar and Sri Bhagavan's reply thereto in verse.
After getting the narration from Sri
Bhagavan, Muruganar composed the verse, which runs as:
When you have only without any intention, stepped on to the bush, where from the injured bees came in large numbers and stung you, why did you show your leg for the bees to sting? Is it not a mere accident without intention?
Sri Bhagavan answered in verse:
Even if my stepping on to their nest is an accidental act, without any intention, how can I keep quiet? Even that act should be taken as an injury to the harmless creatures for which should I not regret and seek retribution [by getting myself punished?
I think, I am not sure, these two verses come under Guru Vachaka Kovai. David, am I correct?
The Story of White Peacock:
In the book Living by the Words of Bhagavan, Annamalai Swami is quoted as saying, "Many devotees believed that the white peacock who lived with Sri Bhagavan, in the later part of 1940s was a re-incarnation of Madhava Swami, the attendant who had served Sri Bhagavan for many years. In this case, Sri Bhagavan seemed a little more willing to admit that one of His devotees had reincarnated in the animal body. Sri Bhagavan, never confirmed or denied that Keerai Patti who served Sri Bhagavan, on the Hill was born as Cow Lakshmi.
Annamalai Swami has also been quoted to say that He was present in the Hill when someone asked Sri Bhagavan: "How is it that Madhava Swami came back as a white peacock?" Sri Bhagavan, neither confirming nor denying the assumption in question, replied: "It happened in the same way as the new bodies that are created in the dream."
It was the conclusion of many devotees that Madhava Swami's
devotion to Sri Bhagavan enabled him to take birth again as Sri Bhagavan's white peacock. There were a few circumstantial indication which convinced many people of this.
Madhava Swami never liked women and would not talk to them. The peacock retained the same trait by refusing to have anything to do with any of the peahens, which lived in the Asramam.
Whenever Madhava Swami came to Annamalai Swami's cottage, he used to sit on a particular place on a concrete bench in his cottage. Even the white peacock used to sit at the same place where Madhava Swami was sitting, whenever he went to Annamalai Swami's house!
Then, the white peacock inspecting the books in the bookshelf as Madhava Swami was looking after the books in the library.
[Bhagavan Ramana - A Friend of All.]
Subramanian
The two verses are on pages 359 and 360, along with Kunju Swami's account of the incident.
Dear David,
Thank you very much for the references.
The correct translation of the two verses are as under, [tr. David Godman]:
MEDITATION ON THE TRUTH - FEELING COMPASSION FOR LIVING BEINGS:
GVK 815: Muruganar: When you placed you leg into what you thought was a thicket of bushes, covered with green leaves, and hornets stung it so that it swelled up, what a wonder is this,
O Venkata, that you felt repentent for such an accidental error, as if you had done it intentionally?
Bhagavan 16: [Between Verses 815 and 816]: Though hornets stung his leg so that it swelled up, when he damaged their nest by placing his leg into the green leaves amid which it lay, what would it say of his mind's nature, if he did not feel sorry for his action, even though it was only accidental?
The sannyasi visitor, Swami Lokesananda, asked about Samadhi:
Sri Bhagavan:
1. Holding on to Reality
is Samadhi.
2. Holding on to the samadhi with effort is Savikalpa Samadhi.
3. Merging in Reality and remaining unaware of the world is Nirvikalpa Samadhi.
4. Merging in ignorance and remaining unaware of the world is deep sleep.
5. Remaining in the primal, pure, natural state without effort is Sahaja-Nirvikalpa Samadhi,.
The old gentleman asked Sri Bhagavan, whether it was not necessary to go through Nirvikalpa Samadhi first before attaining to Sahaja Samadhi. Sri Bhagavan replied:
"When we have tendencies that we are trying to give up, that is to say when we are still imperfect and have to make conscious efforts to keep the mind one-pointed, or free from thought, the thoughtless state which we thus attain is Nirvikalpa Samadhi. When through practice, we are always in that state, not going into samadhi and coming out again, that is Sahaja State. In the Sahaja state, one sees only the Self and one sees the world as a form assumed by the Self.
[The Teachings of Ramana Maharshi in His Own Words - Arthur Osborne.]
A Scientist becomes a Vedantin:
[The following article written anonymously in Tamizh was received by the Asramam on 15th April 1946. It first appeared in Tamizh in the 1996 Advent Centenary Souvenir. This first English translation is by Dr. T.V. Venkatasubramanian and David Godman. The article then appeared in MP Deepam 2004, as a slightly abridged version.]
My comments are further abridged.
*
A young man who was studying in a university was avidly reading modern western science. He frequently listened to lectures by the science professors such as Sir
C.V. Raman. He had a strong desire to be like them and get deeply involved in scientific research. He wanted to discover the truth of the material that constituted the world.
After his B.Sc. examinations, he should have have gone directly to his parents' place for holidays. This time, somehow he decided to to visit some places including Tiruvannamalai, which came to his mind. He used the refund given by the hostel for the purpose to go home in a roundabout way.
His father had been a frequent visitor to Sri Ramanasramam during this period, and there were other attractions as well. There was an ancient temple with a famous history. There was the Hill and there was the Asamam of a rishi. The thought that he should see what a rishi's asramam was like, arose in him.
He received the Maharshi's darshan as soon as he arrived. He had not seen rishis before, except in films and the Maharshi was unlike any of the cinematic rishis he had seen. Though He wore only a loincloth, the Maharshi appeared to be an ordinary person. The young man prostrated to the Maharshi and sat in the front of Him in the Hall. The Maharshi was just sitting silently and not even a whisper came from those who were sitting near Him. Some time passed in this way, but the young man could not sit still for long time, without speaking. However, he did not know what to talk about with the Maharshi. Fortunately for him, there were some books near the Maharshi. He picked one out and began to read it. It was an English translation on ULLadu Narpadu.
contd.,
A Scientist become a Vedantin:
Deepam, 2004, MP - contd.,
In this book he found phrases such
as the 'world is false' and 'what exists is only one'. These ideas puzzled him. All that he had learned at the university rose up in his mind. The nature of the atom and the universe, the wonderful and great power that was stored in them. And the means employed by scientists to harness this power for everyday use.
He began to think about the book he was reading and the academic knowledge he had acquired. 'I am like a tiny atom in this vast universe. Why should God create me here? What was I before I was born? Where will I be after I die?' And why should I be here now? Is not everything that I see real? Am I not aware of the existence of things through my five senses? The Maharshi says that none of these things exists. Am I not seeing the Maharshi Himself sitting in front of me? Thoughts such as these churned his mind until he could no longer continue reading the book. He became lost in deep thought.
The Maharshi then looked at the young man and asked, "What is your doubt?"
The young man immediately sat up and, looking at the Maharshi, replied, 'A form exists on the sofa, and another form exists on the floor. If I open my eyes and look, the two of them are clearly visible. But you are teaching that what exists is only one. How can this be true?'
The Maharshi laughed a little and then kept quiet for some time. A few minutes later He gave the following reply:
"Don't you perform experiments in the laboratory when you are at the university? Let us suppose that you are researching into some topic. To whatever extent the equipment you use in the experiment is subtle and precise, to that same extent the real nature of the things being studied will be known. But even if the equipment is highly sophisticated, if your vision is not normal, then the true nature of the things being studied will not be known. Even if the vision is normal, if the brain itself is not normal, then also the true nature of the object being studied will not be known clearly. And even if the brain is normal, if the mind does not engage itself with full attention on the experiment, the knowing of the truth will not be possible. So, ultimately, ascertaining the truth of an object of study depends on the mind.
"What is this that we call mind? Only thoughts. But all thoughts expand from one and the same thought. That one thought is the primary cause and basis of all other thoughts. It is the I-am-the-body thought. Unless this thought occurs first, the appearance of the many external objects and the accompanying thought that they are different from oneself will not occur. In deep sleep, where the I-am-the-body idea is absent, the world does not appear. Nor do the other thoughts appear there. When one wakes up, it is the thought I-am-the-body that rises first. In this thought, there are two components. One is the body and the other is "I". The body is something that appears and disappears. It keeps changing all the time and its existence is dependent is dependent on outside materials such as food. However, the characteristic of 'I' is directly opposed to this. That which truly exists must exist all the time, but the body does not exist all the time. Therefore it cannot be real. The 'I', though, exists all the time in all the three states of waking, dream and sleep. It is therefore real, whereas the body is unreal. Furthermore, these two joined together cannot constitute a real entity. How can night and day, darkness and light, exist together? If light exists, there is no darkness. If there is darkness, there is no light. Therefore, the I-am-the-body thought itself is false.
contd.,
A Scientist becomes a Vedantin:
Deepam, MP. 2004 - continues...
Sri Bhagavan continued:
"If you begin to research into the world with this false thought as the instrument, how can the truth be discovered?"
At that very moment, the obsession that the young man had had for modern, western, scientific methods completely vanished. He understood that the truth, cannot be known through its methods.
Sri Bhagavan concluded by saying, "Only after knowing the truth of oneself, can one know the truth of the world." Then He briefly explained the path of Vichara, following which one can know oneself.
One should see what the 'I' is like when there is no association with the body. In deep sleep, we have no thoughts. While remaining awake, we should look at ourselves and remain in the thoughtless state that exists during sleep. But since the waking state will not be like our present waking state, it is not possible to compare it to anything else.
If one questions the Jnani, who is wake in the Self, he will say that all our ideas about the 'I' are wrong. Beyond that, he will remain silent. It is not possible to know the truth of the I
from one's present state of ingonarance. However , one can intuit it some extent. In deep sleep of the world, the body that appears in it, the thought 'I am an individual having the form of a body' and God , who is considered to exist apart from oneself- none of these exist. But no one says that he ceases to exist during sleep. From this we come to know that the "I" is not like our present state of individualized existence, but what is real nature is, is not known, Only being the Self is knowing the Self
A Scientist becomes a Vedantin:
Deepam - Mountain Path, 2004.
Continues.....
How is one to abide as the Self? Mind should turn back from the world, which is its own concept and merge in the Self, its Source. This is not an ordinary endeavor. Mind should die and only its true quality, the Self, should be left behind. Only the one who has made his mind is truly born.
After getting a good intellectual grasp of this teaching, the young man returned home. Once again he engaged himself in the study of science, but now his aim had changed. He knew that he should use the imperfect mind to go back to its source, the Self. The young man knew that for this to be accomplished, the mind's desires and attachments -- attachment to sense objects -- should go. The mind should become strong. It should engage in Vichara unceasingly and realize the Truth. The young man also knew that for this to be accomplished the grace of the Guru was needed. Those heroic ones who are endowed with a keen intellect will immediately engage themselves in sadhana. Others, though they live
in the world, must enquire, through the power of the Guru's grace, and with a discriminating intellect, into the joys of sorrows they experience and should pay close attention to what they have to learn from these various experiences.
In order that the mind does not get deceived and become involved in the joys and sorrows of worldly life, one should curtail one's worldly needs; one should take only sattvic food in moderation. One should live in harmony with nature; and whatever one does, it should not be a hindrance to spiritual sadhana. Though this life is unreal and dream-like, the expriences we get from it will not go in vain. We should remain alert and pay attention only to the truth learned from this experience. All this verily will be useful for sadhana.
It was only with this aim that the young man continued to read science. He did not aspire tom get either a high qualification or an elevated position. Whatever subject he learned, he did not learn them with the intention of getting high status and wealth. He first attained a good proficiency in all the subjects he had taken for study and then went into service as a teacher. With love and respect towards everyone, and without compromising on his self-respect, he is living courageously keeping everyone satisfied. The reason for all this is that, through the grace of Guru and through his instructions on the Self, he became a Vedantin.
Vedantin do not exist without the light of Vedanta. That light of Vedanta is only Iswara. The same light is now shining in the form bearing the name Sri Ramana Maharshi. Let us pray to Him with all our heart, obtain His grace and abide in bliss.
concluded.
Face to Face with Sri Bhagavan:
A.V. Subramanian. Mountain Path,
Advent 2003:
It was 1942, and I was totally free, having written my Intermediate examination. My father, a very pious person had decided to go on a pilgrimage and took me along. We visited some of shrines in Thanjavur District and then went to Tiruvannamalai, where after worshipping at the Siva Temple, we went to Sri Ramanasramam, to have the darshan of Sri Bhagavan.
My father, as we traveled towards the Asramam, told me that Sri Bhagavan was a realized soul from whom many people could glean spiritual wisdom. I did not hae have any great inner urge to acquire such wisdom but I had read the Bhagavad Gita, perhaps too casually as I feel now, and I had several doubts clamoring to be cleared. So decided to make the best use of this opportunity and made a mental list of doubts, as far as as I could remember them. I feel now that all this preparation was more due to the regard I had for my father and less due to any great passion for philosophical discussion. It may have been partly due to an adolescent desire to show off my knowledge of Sanskrit and the Gita in a a gathering of grown men.
When we reached the Asramam, we were directed to sit in the Hall where a number of people had gathered. I found that there was no religious discourse going on; the devotees were all intensely looking at Sri Bhagavan whose personality did not particularly impress me.
contd.,
Face to Face with Sri Bhagavan:
A.V. Subramanian. Advent, 2003, MP:
Sri Bhagavan was looking at those gathered there, one member at a time. In due course, His eyes turned on me. He looked keenly at me for a while, and then shifted His attention to my neighbor. I felt a curious sensation all over, very unfamiliar to me. I felt a strange calmness settling down in my mind, staring at all desire to raise spiritual doubts or any kind of doubt for His clarification.
I cannot say I got specific replies to all my questions at that stage; only, I did not feel it necessary at any longer to seek clarification. The calm, unperturbed state lasted a certain time. I recollect, and the memory of it is still fresh in my mind.
I do not pretend I could understand the Sage. I have not imbibed any deep knowledge of the
spiritual realities as a result of the visit. But those wonderful eyes rested on me for a certain time and I felt myself lifted, transported to a happier plane. And though subsequently, I have
I had occasion to meet the great of the land in the course of my life, no one else has had that kind of effect on me.
concluded.
The sun with all those planets revolving around it and dependent on it can
still ripen a bunch of grapes as if it had nothing else in the universe to do.
Galileo
S.S. Cohen records the following incident, in his Guru Ramana:
On 24th June 1948, around 9.a.m. when
the Maharshi was reading and talking in a cheerful moond, the white peacock storlls in, pecks a few of the grains placed before him by the attendant and walks off confidently to a short distance. A crow drops in and sets to pecking hastily at the grains. Sri Bhagavan draws our attention to the scene. The peacock stands aghast at the scandalou9s encroachment of the crow. Horrified, he spreads his feathers round his back, cranes his neck and looks fiercely at the crow, as if ready to spring. Now - the peacock steps forward with an extremely bellicose gait. We all thought that a terrific battle was going to be waged before our eyes. To our astonishment, the crow proves brazen faced, as he remains unmoved. He watches the peacock mockingly with one eye and with the other continues to peck greedily -- obviously he knows his man.
Still we are apprehensive of the fate of the crow. But alas, the peacock instead of advancing, suddenly falls two hurried steps back, and stops meditatively - planning, we thought, a violent attack. We waited, but when at last the assault did come, it was a single resolute step forward followed by a dead halt. By now all the grains have been peacefully reposed into the crow's belly, who then hops to the water in the cement basin and drinks his fill and flies away contentedly.
The Maharshi and all of us had a heart laugh at the cowardice of the peacock who now cools down and struts away.
[Bhagavan Ramana - A Friend of All.]
Bhagavan and My Family:-
M.V.Ramanachalam - Jan-Mar. 2008, MP:
[Sri Ramanachalam is the son of Venkatarama Iyer and the brother of M.V. Sabhapathy. The following is from a video interview.]
In the 1890s, Sri Bhagavan's uncle
[chittappa, that is, His father's younger brother] Subbaiar, and my grandfather were living in the same building on the northern side of Meenakshi Temple in Madurai. It was a big house built in the traditional style near the river Vaigai, where the Gopala Krishnakonar bookshop is now located. My father and Sri Bhagavan, both whose given name was Venkataraman, were playmates though there was a four's age different from them. In those days, elders and ladies would sleep indoors and the youngsters would sleep in the open on raised platforms at the front of the house near the street. As both of them were living in the same house, they saw a lot of each other and could be seen together much of the time, at play, swimming, or engaged in the pursuits young boys indulge in, such as the pranks and mischief making. Sri Bhagavan, my father and other friends would slip out in the night for amusement. The friend Venkataraman was lashed severely with a branch of a tree. Sri Bhagavan witnessed the event and many years later, when my father was came to prostrate before Sri Bhagavan at Virupaksha Cave, He asked him whether the same tree was still standing. My father, overwhelmed at the finding of his old friend as Swami, stood dumbfounded.
My father considered Sri Bhagavan as Supreme Eternal and kept many photos of Sri Bhagavan in our house. Whenever Sri Bhagavan's name was mentioned, my father would simply shed tears. Sri Bhagavan, seeing his weeping, gave him the name Azhuguni Siddhar - a Siddha who attained siddhi by weeping for God.
Working at the District Board Office at Madurai enabled my father to visit the Asramam regularly. He would run away from the office to Tiruvannamalai and stay with Sri Bhagavan for several days at a time. On several occasions, he even sent letters of resignation, which were not accepted by the employer considering his abilities and honesty. In this way, my father was able to maintain his position in order to support our family.
contd.,
M.V. RAMANACHALAM - Bhagavan and My Family - continues....
Once when my father was sitting before Sri Bhagavan, Sri Bhagavan fondly recollected His days in Azhagar Kovil near Madurai, and casually mentioned the tasty dosas offered as prasadam in the temple. My father quietly slipped out of the Hall and set off immediately to Azhagar Kovil only to return two days later with an armful of dosas. He offered them to Sri Bhagavan, who then distributed them as prasadam, to the devotees gathered in the Hall.
My mother Parvatham was also an ardent devotee and started visiting Sri Bhagavan right from the days at Virupaksha Cave. She learned many songs from Sri Bhagavan's mother Azhgammal, who showed my mother every kindness. My mother would sing those songs to Sri Bhagavan, who showed His delight. Azhagammal advised my mother who lost her first seven children shortly after birth, to go with Sri Bhagavan for giri pradakshina in order to protect her remaining children. It must have been effective because, we three further children born to her, survived.
Sri Bhagavan's Mother and mine became close friends. They used to sing Avudai Akka's songs and other devotional songs and Sri Bhagavan commend my mother's voice. In the kitchen my mother would grind flour with Sri Bhagavan. Once, while at work, their heads accidentally collided and Sri Bhagavan declared that His head had pained in sympathy!
Once some ladies wanted to go to the top of the Hill with Sri Bhagavan. My father and Ramanatha Brahmachari carried the cooked food and went ahead but lost their way. Strangely, now and again, a young boy would appear before them and guide them toward the right path but just as soon disappear again! After reaching the summit, they got word that Sri Bhagavan and the ladies had stayed back at Seven Springs, my father, looking at Sri Bhagavan, shouted in excitement, "You mischievous chap! You are here, you are there, you are everywhere! How long will you go on hiding from us your real form?"
contd.,
M.V. Ramanachalam - Bhagavan and My
Family - continues...
I was born in 1922 and my first birthday was celebrated at the feet of Sri Bhagavan. On that first birthday, my head was also shaved at Sri Ramanasramam. During my many visits, many things happened some of which I was too young to remember. One of the first visits to the Asramam that I can remember was when, while travelling from Madurai by train, at Thanjavur Station, my father purchased some cashew nuts and placed them in my coat pocket telling me that they were for Sri Bhagavan. When we reached the Asramam, I saw 'somebody' sitting on the sofa near the Mother's Temple, which was covered by a thatched roof. My father did namaskaram to Sri Bhagavan and asked me to prostrate and to present Sri Bhagavan with the cashews. Before I made a namaskaram, I could see a brilliant light. Only after some time could I see the figure of Sri Bhagavan. I found a few pieces of cashew still in my pocket which I then gave Him. He received them with joy but I was taken aback to see that I had consumed most of them during the journey!
One day, near the window behind the Old Hall, I lay down to sleep but, as these were new surroundings, my sleep was fitful and sporadic and I would periodically lift my head and peer about, Sri Bhagavan was notiing my unease said some reassuring words to me and only then was I able to sleep in earnest.
Once around the same time, I expressed my desire to have a walking stick like Sri Bhagavan Thatha's. Sri Bhagavan Himself procured a small branch of a tree and fashioned it into a walking stick, whittling its shape and smoothing its surfaces. About two feet long, it suited my small stature at the time, and I treasured it so much that I still have it in my possession today, keeping it safely in my puja room at home.
contd.,
M.V. RAMANACHALAM - Bhagavan and My Family - continues...
The families of Prof. N.R. Krishnamurthy Iyer and P.R.S. Mani, the Asramam photographer, were all close to my family. One day while during giripradakshina together, I saw a bright light and pointed it out to N.R.K. but he was unable to see it. When reaching Pachiamman Temple, we stopped for breakfast near the tank. I took delight in shsaring some of my tiffin with the fish but my father was none too pleased and struck me so hard I fell to the ground. Everybody disapproved of his undue harshness to me. On reaching the Asramam, I wept before Sri Bhagavan, blurting out all that happened. When I told Him about the light I had seen, Sri Bhagavan said that Arunachaleswara had indeed given me darshan. My father scolded me again for recounting to Sri Bhagavan his having hit me. I did not say anything, but felt justified.
In 1940, after my father died, my mother had her hair shaven and began wearing a saffron sari according to the custom for widows. Once she entered the Hall, simply bowed to Sri Bhagavan, and sat in a corner thinking that He had not noticed her. But in the next instant, Sri Bhagavan said, "Are you not Parvatham? Only the dress has changed." In this way, He made her forget her sorrows.
My father died in my seventeenth year. The following year, I got a job. Later in 1941-42, I had worked in the District Board Office but one day, I received a posting order from the Deputy Supdt. of Schools, at Polur, [near Tiruvannamalai], I immeditately resigned my job, and joined at Polur. At Polur, I was now in close proximity to the Asramam and had the opportunity to spend time with Sri Bhagavan. This was 1942-43 and I was turning 21. Sri Bhagavan's prediction that I would come back had come true.
I came to the Asramam every Saturday and Sunday to be with Sri Bhagavan. My salary was Rs. 35/- out of which I sent Rs 26/- to my mother. Rs. 3/- for monthly meals, Rs. 2/- for room rent and kept Rs. 2/- for the to- and fro- bus fare. The balance Rs. 2/- was given to Chinnaswami as a donation to the Asramam though many times, he refused to take this donation, as he knew about our poor financial position.
contd.,
M.V. RAMANACHALAM - Bhagavan and My Family: continues....
During this period of my stay in Polur, after taking a bath in the tank near the Asramam, I would mount the Hill half way and do japa for a long time forgetting breakfast and coffee. On seeing this, Chinnaswami told me I should take care of my health and eat food regularly. But I did not heed his advice. Once I came across Sri Bhagavan coming down the Hill and when He asked me whether I had taken breakfast, I said No. He often told me to do japa only after taking breakfast, affirming Chinnaswami's earlier admonition.
During this period I saw a number of people going to the top of Arunachala and I too wanted to do likewise. But a thought disturbed me. Arunachala is Lord Siva Himself and climbing to the top would be like sitting on the Lord's head, which could well be a sin. So I was afraid to climb up. Later a devotee from Karur asked me to accompany him up. As it was customary to get permission from Sri Bhagavan first, I mustered the strength and when I fond Him returning from the gosala, I asked for His permission which he readily granted. We therefore proceeded via Skandasramam and reached a place where the foot path split and led to two different sides of the Hill. We were puzzled as neither of us knew the way. Then I remembered Sri Bhagavan and prayed to Him to show us the way. In a short time, we reached the top.
Once there, we found remnants of ghee from the Deepam celebration a week earlier, which mixed with mist, made for slippery and grimy surfaces, I prostrated anyway as if I was doing namaskaram before Sri Bhagavan. In between some rocks were clots of ghee which we took as prasadam. We returned to the Asramam as fast as possible in order to reach it before dark. Almost all including Sri Bhagavan had entered the dining hall by the time as we got there. On seeing us, Chinnaswami shouted for us to go in as Sri Bhagavan was waiting for us to return from the Hill. When we both sat for food, Sri Bhagavan nodded His head and we started eating.
An equally pleasant experience occurred later the same evening. I noticed that Krishnaswami, whom I found intimidating and who generally did not allow anyone to approach Sri Bhagavan, was not there. I took the opportunity to go straight up to Sri Bhagavan and present Him the ghee I had collected from the hilltop. He held my hand and took a little ghee from it and replied it to His forehead. He said, "How blessed you've been!" The accompanying touch of His fingers on mine was inexplicable and memorable experience.
contd.,
M.V. RAMANACHALAM: Bhagavan and My
Family: continues...
When I was working for the Deputy Inspector of Schools, we had a number of books to distribute to various schools. I would invariably read those on saints. I had the strong urge to remain in Tiruvannamalai forever, and let my brothers look after the family. At that time coming across a book on Chinmudra Rahasyam, I became attracted to it. I came to the Asramam, prostrated before Sri Bhagavan and sat near the barricade. Amazingly, Sri Bhagavan was just then explaining the significance of the Chinmudra. As He sat on the sofa facing south, I was sure this was Sri Dakshinamurty Himself. Traditionally, we point toward God with the forefinger and, by the thrust of our other three fingers, we invariably indicate our egos in the form of the three gunas. Sri Bhagavan said that the forefinger indicated God and thumb indicated the Self and that we should therefore join these two together so that sat-chit might be realized. I could not contain my elation at hearing Sri Bhagavan's discussion of Chinmudra.
During this time, I very much wanted to be a brahmachari or sannyasi rather than getting married and enter family life.As I was at Polur, and could come regularly to be with Sri Bhagavan, I did not want to do anything else.
One day my mother wrote a letter to Sri Bhagavan conveying her concern regarding me. At about 2 o'clock one day, I came to the Asramam and did the customary namaskaram to Sri Bhagavan, but Sri Bhagavan then asked in a critical tone: "Oye, did you see your mother's letter?" I was stunned by the Oye, which Sri Bhagavan had never used with me before, and in such a disapproving voice and came away weeping. Chinnaswami showed me the letter my mother had written in which she complained that I had refused to consider marriage and that Sri Bhagavan should see the way out of this dilemma for my mother. Seeing the writing on the wall, no longer after that I got married.
contd.,
M.V. ARUNACHALAM - Bhagavan and My
Family - continues...
That was early 1950. Father was no alive then so I printed the invitation with a bust size photo of Sri Bhagavan on the front, invoking His blessings. The first invitation I gave to Sri Bhagavan, in contravention of family custom. In the last week of February or first week of March, I brought my wife to pay our respects to Sri Bhagavan and at once Sri Bhagavan started speaking to her in her mother tongue, Malayalam, though it was her first darshan. That was during Sri Bhagavan's most painful days, when He was staying in what is now known as the Nirvana Room.
Once I met Sri Bhagavan near the old bathroom, and prostrated before Him. I followed Him at a distance and when Sri Bhagavan suddenly looked back, I prostrated again. The same thing happened a third time. Then Sri Bhagavan turned and told me one namaskaram would have been more than enough.
On another occasion, I happened to be following Sri Bhagavan while we were walking past the canal. After passing the crow's samadhi, He suddenly stopped and I prostrated to Him. Sri Bhagavan then waved His Kamandalam towsards the Hill and asked me to do namaskaram to Arunachala and to have faith in Him. In the Old Hall, I sometimes pulled the punkah for Sri Bhagavan. In a small printed book of Arunachala Stuti Panchakam, there was a small printing mistake. Sri Bhagavan wrote the correct letter on a bit of paper and pasted it in each copy of the book!
One evening in the 1940s in the town where I was employed, while sitting at home, I overheard a tent-cinema in one of the nearby streets. It was broadcasting by loudspeaker its repertoire of the popular songs as a run up to the show. One of the songs was on Sri Bhagavan. So I stepped outside to listen and while standing there, enrapt in Sri Bhagavan's beautiful poetry, a gentleman approached me and asked me why I was standing in the street like that, elated as I was. I told him I was a Ramana devotee and was enjoying the song. It turned out that he too was a Sri Bhagavan devotee. From that moment on, the world around us disappeared from sight and we engaged ourselves in heart-rending remembrances of Sri Bhagavan. Before long, we noticed that ladies sprinkling the sidewalks with water and painting rangoli, and only then realized we had passed the entire night standing on the sidewalk. Such is rapture and joy that comes with remembering Sri Bhagavan.
concluded.
THE GREATNESS OF THE MANTRA ARUNACHALAM:
Once a devotee came from Mumbai in 1948, and showed a note book to Sri
Bhagavan, where he had written thousands of times, the mantram,
Arunachala Siva. He then submitted to Sri Bhagavan the verse where it is stated that to die in Kasi ensures mukti, to be born in Tiruvarur ensures mukti, to have darshan of Chidambaram confers mukti and to remember Arunachalam confers mukti.
Then Sri Bhagavan said: To say Arunachalam once is equivalent to saying Siva Panchakshari, Nama Sivaya, 3 crores times, according to Arunachala Puranam. The devotee was then satisfied.
[From Sri Sadhu Om's Arunachala MaaNbhu, a Tamizh book of prose and poems. [The honorable state of Arunachala]
Pradakshina:
The letter 'Pra' removes the devotee's sins,
The letter ''da' gives all boons,
The letter 'kshi' vanquishes all karmas,
The letter 'Na' confers liberation.
Sri Sadhu Om says this in a verse in his book Sri Arunachala MaaNbu, Tamizh. Further, the book says that this verse is coming under his work Sri Ramanayanam, which is a collection of verses. These are
verses are still remaining as unpublished manuscript.
Sri Balarama Reddy - Dennis Hartel.
Mountain Path, Apr. - June, 2009:
With a deep and sincere conviction, he said: "He was a being whose advent into this world would bless the Earth Goddess. There is a line in Srimad Bhagavatam, which says: "They put their feet on the earth, the earth feels blessed." To my mind, He was one of the most glorious beings that has ever visited this earth. The more you live with Him, the more you feel that you have done something in the past, something great, which entitled you to deserve association with Sri Bhagavan."
This statement was made by Sri N. Balarama Reddy as he reminisced on his unforgettable good fortune in coming to stay with Sri Bhagavan Sri Ramana Maharshi, in 1937. He was 29 years old at the time, and until his final day, at the age of 87, he remained full anchored in Sri Bhagavan, whether he resided in the Assramam, his village, or elsewhere.
October 30, 2008 marked the anniversary of his birth centenary and many of Sri Bhagavan's devotees who were fortunate to receive wise counsel and inspiration from Sri Balarama Reddy, fondly remembered his gentle and serene presence on that day. There is much to learn from and emulate in his one pointed life of practice and surrender to the will of the Master.
contd.,
Sri N. Balarama Reddy: Dennis Hartel.
continues....
Sri Balarama Reddy told us that his life took a turn while in the middle of his M.A. studies at Banaras Hindu University. At that time he began to question the relative value of university degrees in the light of his ever-deepening desire to follow wholeheartedly a spiritual path. He had come to the realization that the purpose of life was not to accumulate material wealth or possessions, but to attain God and experience the universal, underlying Reality. Tradition tells us that one must learn Self-
Knowledge from an authentic Guru, and this led him in search of a Master who could guide him to the realization of the Truth.
After visiting the ashrams in North India and meeting reputed Gurus, he finally made his way to Sri Aurobindo Ashram in Pondicherry in 1931. He later said that none of Aurobindo's philosophical writings could convey his or the Mother's power as spiritual embodiments. The magnetic power of these two spiritual giants kept him glued to Aurobindo's Ashram for almost six years.
While he was in Aurobindo Ashram, he met Kapali Sastri, the esteemed disciple of both Aurobindo and Ganapati Muni. As Kapali was a casual visitor to Sri Ramanasramam, he could on occasion describe to Balarama Reddy, in an intriguing manner, these visits. This prompted Balarama's visit to Tiruvannamalai in 1933. He made a second, three day visit, in 1935 and another in 1936. By
this time, he felt so overwhelmingly attracted to the Maharshi and His path of Self Enquiry that he made up his mind to secure the blessings of Aurobindo and the Mother to take up residence with the Maharshi in His Asramam.
By making this move, was he not changing his Guru? Is it proper to do this? These were doubts that assailed him. He put these doubts to the Maharshi for resolution, and, understanding the aptitude of Balarama Reddy and his scope for spiritual fulfillment, Sri Bhagavan did not hesitate to tell him that it was not improper for him to do so. The Maharshi always asserted that the Guru is only One, and that He must ultimately be experienced as one's own Self.
Only then did Balarama Reddy have the courage to move on to new ground, to a new path, and a new guide. The ancients say that a seeker should stick to one path and one Guru. This is the sine qua non for spiritual progress. But that one Guru should be the embodiment of all that the seeker aspires for, and the teachings should be in harmony with the disciple's natural spiritual tendencies. Balarama Reddy, through Sri Bhagavan's grace, received many assurances that his decision was right, and it was a decision he never regretted.
continued...
Sri N. Balarama Reddy - Dennis Hartel: continues....
After settling in the Asramam, he led a quiet life, practicing the teachings in the presence of the Master. Now there was nothing else in this world that could attract or pull him way from the path he had taken. Here it must be mentioned that Balarama Reddy was born into a wealthy landlord family, but had no attachment to the fruits of his family inheritance. His father too, was a seriou8s sadhaka who encouraged and supported Balarama Reddy in his spiritual quest.
Later, Balarama Reddy built a cottage in the Asramnam and spent most of his time there. During the last years of his life, he rarely left for the Asramam. He was persuaded in 1995, to see a doctor in Bangalore for an ailment.
The doctor examined him thoroughly, took several tests and declared him fit and free from any serious problem. On the very day, he was declared healthy, Balarama Reddy was sitting with an attendant in his room in Banglore
when he saw a vision of Bhagavan calling him and asking him to come with Him. He mentioned this to the attendant who dismissed it as imagination, reminding Balarama that the doctor had just given him a certificate of good health. Not fooled by the doctor's assessment or the attendant's observation, Balarama knew his end was near. Later that same day, to the surprise of everyone, he expired. His body was taken to his village in Andhra Pradesh and its cremation was performed. The President of Sri Ramanasramam and the other devotees attended the creamation.
The promise of the Lord that He saves those who dedicate their life to Him, heart and soul, was totally fulfilled in the life of
Sri N. Balarama Reddy. As a devotee of the Master, he is an everlasting example to us all.
concluded.
My Childhood with Bhagavan:
Smt. Rajalakshmi: MP Apr.-June 2008
My name is Rajalakshmi. I am the grand-daughter of Venu Ammal, the younger sister of Echammal, who served Sri Bhagavan faihtfully for many years, cooking and serving Him food amongst other duties. Venu Ammal was also a committed devotee and did service from Sri Bhagavan's days at Virupaksha Cave. During the last days of Sri Bhagavan's Mother Azhagammal, Venu
Ammal was constantly at her side.
Azhagammal loved her so much that she used to tell people that Venu Ammal was like her own daughter to her.
Like her sister Echammal, Venu Ammal's life was also full of tragedy. Shortly after the birth of my mother, Balakuchambal, my grandfather [Venu Ammal's husband] died. My grandmother struggled to bring up my mother alone. She eventually managed to perform my mother's marriage. I was born on 30th October 1920 and my grandmother was very happy to be blessed with a grand-daughter. The joy was short lived and a second tragedy struck my grandmother's life when my mother passed away in January 1923, of natural causes. I was hardly two and half years old. From then on, my grandmother was left with the responsibility of raising me single handedly.
On the day of the death of my mother, Balakuchambal, Venu Ammal was completely devastated, unable to bear the loss of her only daughter. She decided to meet Sri Bhagavan at the present Sri Ramanasramam location where He had settled down after vacating Skandasramam. While her daughter's dead body lay overnight at home, she sought the help of one Jnanambal granny and with a kerosene lit hurricane lamp, she walked all the way to from Tiruvannamalai town to then distant Sri Ramanasramam at 11 p.m. on a dark lonely night.
contd.,
My Childhood with Bhagavan:
Smt. Rajalakshmi - continues....
On seeing Sri Bhagavan, she was unable to control her emotions and wept uncontrollably. She fell at
Sri Bhagavan's feet crying about the death of her beloved daughter. At that time, Sri Bhagavan's younger brother Chinnaswami, was by the side of Sri Bhagavan. He was angry and objected to Venu Ammal falling at the feet of Sri Bhagavan for a worldly reason. To this, Sri Bhagavan, countered Chinnaswami by asking him, if he would have objected to his sister Alamelu doing the same thing in a similar circumstances.
Sri Bhagavan, shared the grief with Venu Ammal and consoled her by telling her that the purpose for which her daughter was born in this world was over and so she had to leave this world. Moreover Sri Bhagavan told her that only the body dies whereas the Atman is deathless. Deeply consoled, Venu Ammal returned home.
From then on, Venu Ammal accepted the responsibility of bringing me up. At the time of the death of my mother, my father, Sri Ramasesha Iyer, also a staunch devotee of Sri Bhagavan, was working in the Revenue Department at Tiruvannamalai.
I first saw Sri Bhagavan in 1923 when i was three years old. From that time onwards, Venu Ammal who was, serving at the Asramam, took me along with her every morning returning home only in the evening. In early years of Sri Ramanasramam, Sri Bhagavan used to sit near Pali Tirtham tank on a raised platform under a tree and as a young child, I would play with Him there. Once, I was playing a 'cooking meals' game offering small stones as cooked rice to Sri Bhagavan and I asked Him to eat them. Sri Bhagavan readily put those stones into His mouth! On seeing this, Venu Ammal asked Sri Bhagavan, why He was putting stones in His mouth. Sri Bhagavan replied that the oung child was happily offering the stones to Him as food and if He did not put them into His mouth, it would disappoint her.
As a young child, I vividly remember walking with Sri Bhagavan while holding His stick. At times, I was not able to walk due to pain in legs and on mentioning this to Thatha [grandfather, that is, Sri Bhagavan], either Ramaswamy Pillai or Kunju Swami who were accompanying us, would carry me.
continued....
My Childhood with Bhagavan:
Smt. Rajalakshmi - continues...
On another occasion, in the dining hall, I was seated next to Sri Bhagavan and Venu Ammal was serving food. She served me a portioin of a vegetable preparation made of brinjal [aubergine] and I wanted more. She quoted a Sanskrit proverb,
Aasa aasa parama dhukkam, Nirasa parama sukham. [Desire is the supreme suffering and contentment
is the supreme happiness.], and refused to give me more curry. When she was about to serve more curry to Sri Bhagavan, He asked her to stop serving Him and repeated the same proverb back to her! Venu Ammal told Sri Bhagavan that the proverb was meant for the child, not for Him. Sri Bhagavan replied that what was applicable to a child was also applicable to Him and if she did not serve more curry to this young child then He should also not be served more.
As a child, I very rarely worked in the kitchen. However, I have observed two incidents in the kitchen which I would like to narrate. Once, the devotees in the kitchen were cutting a large quantity of brinjal [aubergine] for cooking. They kept aside the thick skin covering the brinjal near the stem [known as paavadai in Tamizh], with the intention of throwing them away as rubbish. Sri Bhagavan noticed the heap of paavadai kept on one side and asked them to bring it inside for cooking. He Himself cut the paavadai into small pieces and prepared a tasty koottu [vegetable curry] out of them.
The other occurrence pertained to banana flowers which were used as a vegetable. Generally, whenever banana flower is used for cooking, the outer leaves of the flower, which are thick and consisting of several layers, are never used for cooking since they are bitter and not considered a vegetable. However, out of this collection of skins, as well, Sri Bhagavan made a tasty koottu. He had an absolute aversion to wasteful behavior.
Sri Bhagavan was my Guru. When, as a child, I first requested Sri Bhagavan to teach me a few songs, he taught me two songs from Arunachala Nava Mani Maalai, one starting with 'Seerana sonagiri' and the other, 'Annamalaiyai adiyenai'.
R.Subramanaian,
Wonderful posts on the reminiscences of smt Rajalakshmi-that brings out the intimate humanity of Sri Bhagavan.'seerAna sonagiri' and 'aNNAmalaiyAi adiyenai' are beautiful verses that express the acme of Bhakti-and to be taught by sri Bhagavan is a great blessing.
Namaskar.
I used to recits Seeraana Sonagiri and the next two verses - kaamaari, ANNamalaiyaai aDiyenai when doing my pranamas in the mornings and evenings. I used to wonder this weekend if these sufficed or if I shud recite the ones from Padikam, as it was only the padikam and Ashtakam that spontaneously occured to Him and hence more more nearer; and also very soul stirring. But, your post here gives me a confirmation that I can stick to the the ones I have been reciting. Dear Subramanian, your post has become a blessing/confirmation to me. Wonderful are His ways! Thanks a lot!
Back to Rajalakshmi....
continues...
He taught me Tamizh, Telugu and Sanskrit, starting from alphabets.
Sri Bhagavan also taught me Mathematics. By the grace of Sri Bhagavan, I learned all the three languages in a very short time and was able to get admission to the fourth class in the Municipal Girls' School, Tiruvannamalai straightaway. The first Sanskrit sloka Sri Bhagavan taught me was from Upadesa Saram. Sri Bhagavan Himself wrote all the thirty slokas of Upadesa Saram in Sanskrit in a note book and presented it to me so that I could memorize them. He wrote two slokas per page, so that I could easily read them. I memorized all the thirty slokas of Upadesa Saram within a very short period and recited them before Sri Bhagavan who was very pleased and started teaching me more slokas. My humble opinion is that I could recite Upadesa Saram in such a short period only by Sri Bhagavan's grace and that it was He who recited the slokas through me. No one was too young to merit Sri Bhagavan's complete and total attention, and no one was ever excluded.
Daily, around 3 PM, I would start reading the works of Sri Bhagavan in front of Him and when it neared 5 PM., He would remind me that it was time to go home. I left and was often escorted b the dog Jackie.
Sometime later, my friende at school wanted to see Sri Bhagavan's hand written notebook of Upadesa Saram and I gave it to her. However, this classmate never returned the note book. I was very upset about the loss of this priceless treasure and wept before Sri Bhagavan. Sri Bhagavan pacified me by saying that I need not bother about the loss of the notebook since I had already memorized the slokas of Upadesa Saram which were now in my heart where nobody could steal t hem from me.
contd.,
My Childhood with Bhagavan:
Smt.Rajalakshmi - continues...
After learning Sanskrit from Sri Bhagavan, I started attending Sanskrit classes at Arunachaleswara Temple. After becoming proficient in Sanskrit, I copied in a note book works of Nayana such as Sad Darsanam, Ramana Chatavrimsat, Vibhakti Ashtakam, Ramana Dasakam etc.,
including the works of Sri Bhagavan and Muruganar. I would show it to Sri Bhagavan who would go through it meticulously, making the necessary corrections. Mostly there was little to correct, because He had taught me well.
Whenever any new book was published, Sri Bhagavan would write my name in it and give it to me. I would read a portion from that book and Sri Bhagavan would explain the contents to the devotees. Ramana Padananada brought out the first edition of Ramana Sannidhi Murai and Sri Bhagavan immediately gave a copy to me. Sri Bhagavan also gave me Ramana Nool Thirattu, which I presented to Sri M.J. Kalayana Rama Iyer [nephew of Echammal and Venu Ammal], who wanted a copy. In those days, the Asramam would receive Suddhanda Bharati's magazine Ramana Vijayam and I would read out the weekly Ramana Vijayam edition in front of Sri Bhagavan in the Old Hall. Sri Bhagavan would explain the contents for the benefit of the devotees. One day, I saw a lot of new books near Sri Bhagavan and asked Him what they were. He told me to open them myself and find out. It was Ramana Vijayam book, which used to be serialized weekly but had now been compiled into a book! He presented a copy to me after writing my name in it!
After reading the story of Sri Bhagavan's stay in Patala Lingam in the Big Temple, I was curious to go inside that place and see it for myself. Next day, while returning from Sanskrit class at the Temple, I tried to go into the Patala Lingam, but could not bear to enter it due to bats flying around it and the stinking smell coming from inside. After my return to the Asramam, I told Sri Bhagavan about my experience and asked Him how He had been able to stay inside such a place, for such a long time. Sri Bhagavan told me, that He was not aware of His stay there and that He came to know it only from others, which shows that He was completely oblivious of time and space!
contd.,
Dear Ravi, Anon.,
Thanks. From last afternoon 2 PM.,
my comp refused to work. First it was poor signals from Hathway cables. And then the power failure
totally. In between, I tried to check up the inflow/outflow of bites. It was poor. While dabbling with that particular system [I am
not a comp. expert], I pressed some buttons and the network connection was disabled. This morning, when I opened Mozilla it said, Uncheck Work Offline. What is it? I do not know. Hours passed, and around 2 am. I went to
My Computers, then to My net work and made it enabled. This was done by trial and error. It started working. I first went into Graham's webcam and saw the photograph of the Hill at 6.10 am. There is some problem there too.
Then I came to David's and saw your posts. In between, I was lying in bed, not knowing what to do simply chanting within my lips the Verse 5 of Padigam, IRai unai ninaiyum enname naNNa... and Verse 80 of AAMM: mudi adi kaaNa... I believe these are incurable mantras, when you have got insurmountable problems. Please chant these mantras.
Dear Ravi, Anon.,
Please read the last line as - these are all cure mantras, whenever there are insurmountable problems....
Rajalakshmi...
Sri Bhagavan used to tell me that I should write in the same language in which the original work was written,
such as Upadesa Saram in Sanskrit and Upadesa Undiyar in Tamizh. Also He used to say that writing once is equivalent to reading ten times. While reciting ULLadu Narpadu or Upadesa Undiyar, if I skipped a verse, Sri Bhagavan would immediately come to my rescue by reciting the skipped verse. On week ends, the school children used to go to the Asramam and play in front of Sri Bhagavsan. Children usually referred to Sri Bhagavan respectfully as Thatha [grandfather]. Chinnaswami, whom I called Chinna mama was very nice to me and used to say that Rajalakshmi was the senior grand daughter of the Asramam!
In the school where I was studying, children used to play kolattam [a game with two wooden sticks]. I did not have kolattam sticks of my own and so could not play. My grandmother Venu Ammal was not willing to buy me kolattam sticks which cost one and a half paisa. I told Sri Bhagavan about my problem and He immediately asked His attendant Madhava Swami to get two wooden sticks out of which Sri Bhagavan made two beautiful sticks and presented them to me. I still have these sticks!
Having lost Sri Bhagavna's hand written Upadesa Saram notebook, I told Sri Bhagavan that I would not lend my kolattam sticks to anybody. However, Sri Bhagavan told me that if any of my friends wanted to borrow my kolattam sticks, I should lend mine to them and later should not forget to collect them back. On Sundays, I would bring some friends and play kummi [a game with girls coming in a circle clapping their hands] or kolattam before Sri Bhagavan who invariably enjoyed our performance.
Somebody told me that I should not call Sri Bhagavan as 'Thatha' but address Him as Sri Bhagavan. But Sri Bhagavan replied that since I was there from childhood, there was nothing wrong in my calling Him, "Thatha". Similarly Sri Bhagavan's sister Alamelu was also very affectionate to me.
One day in the Old Hall, I was continuously coughing due to inflamed tonsils and could not read to Sri Bhagavan, the verses from a book. At once, Sri Bhagavan directed Dr. Ramakrishnan, the son of Bellary Lakshmi Ammal, to treat me for tonsillitis. Dr. Ramakrishnan took me to Ginjee Government Hospital and operated on me, removing the tonsils. Only after my complete recovery, did the doctor send me back to Tiruvannamalai. I mention this to illustrate how attentive and caring was Sri Bhagavan to those who came to Him.
contd.,
My Childhood and Bhagavan:
Smt. Rajalakshmi - continues....
I was married in 1936, to Sri. C.S.
Arunachalam. My first visit to Sri
Bhagavan with my husband was in 1939, and we paid our respects to Him. My husband served in Indian Army and was posted to different parts of India. Wherever I was, I would write letters to Sri Bhagavan and get prompt replies.
In the year 1948, I visited the Asramam with my youngest son Sivakumar who was three months old. Since the Old Hall was crowded with devotees, I left the young child outside in the shade near the windows and went inside to prostrate before Sri Bhagavan, who did not notice me at that time as there was a large crowd around Him. However, M.J. Kalyana Rama Iyer who was there in the Old Hall, spotted me prostrating to Sri Bhagavan and he came out and started talking to me. On hearing this conversation, Sri Bhagavan too came out and asked about the well being of every member of my family. Then Sri Bhagavan asked where I had left my child. I told Him that the child was near the window in the shade. Sri Bhagavan went there and pointed his stick towards the baby's stomach and child firmly caught hold of it. Sri Bhagavan talked to the infant, jokingly remarking that He, an old man, required a stick but what need for it was there for a young child? Then He continued to talk to me and mentioned to the others gathered around how, as a young girl, I had memorized all the thirty slokas of Upadesa Saram in a short period and also how I used to play with Him during my childhood days.
This conversation went on affably for a while, and then some newcomer in the crowd chided me for making Sri Bhagavan stand for such a long time. At once Sri Bhagavan answered that gentleman, telling him that I was an Asramam grandchild, brought up in the Asramam and who was he to question me? Then Sri Bhagavan asked Subbulakshmi Patti to take me to the kitchen and provide food for me.
Whenever I gave birth to a child, I used to visit the Asramam to show the child to Sri Bhagavan and get His blessing. Once on a Jayanti day, I took my eldest son Lakshmi Kannan who was two years old. In the dining area, hot sambhar was kept in vessels ready for serving. The little boy keeping his hands folded behind him, was going around the hot sambhar vessels, so the people there shouted and wanted him to be taken away. But Sri Bhagavan jocularly told them that the little boy was supervising them.
contd.,
My Childhood with Bhagavan:
Smt. Rajalakshmi - continues...
On another occasion my second son
Viswanathan, who was a young child, was running around a peacock trying to pull out a feather from it. On seeing this Sri Bhagavan directed Madhava Swami to find a peacock feather and give it to the child. Sri Bhagavan then cautioned the little boy not to go near the peacocks, telling him that they could poke his eyes. Also Sri Bhagavan asked the people around to keep an eye on the little boy in case he went too near the well.
In the early months of 1950, when Sri Bhagavan was very ill, I was at Lucknow. My grandmother Venu Ammal asked His permission to visit me at Lucknow and intended to see Kasi as well. She received His blessings and Sri Bhagavan told her that when she took a dip in Ganga, she could perform the ceremony on His behalf too. After a few days at Lucknow, she went to Kasi and had a dip in the river one night whilst thinking "Ramana". At that very moment, somebody told her to look up and she saw a large star trailing its light, across the sky. The next day, she learned that Sri Bhagavan had shed the body. She was lucky to see the star rising up and trailing across the sky. This happened at the exact time of His Mahanirvana. Thus Sri Bhagavan blessed her even at the time of His departing from the body, by enabling her to see the star.
Now I am 87 years old [2008] and live in Chennai with my sons. I lost my husband when he was 84 years old. I have 5 children, 12 grand children and 14 great grand children and everybody is doing well by the grace of Sri Bhagavan Ramana. All the time, Sri Bhagavan's name is on my lips and I consider Him as my Guru and God. My family and I enjoy the full grace of [Paripoorna AruL] of Sri Bhagavan Ramana Maharshi.
Some reminiscences of Smt. Rajalakshmi and her family, have also been told by her son A. Viswanathan, as told by Smt. Rajalakshmi. Avoiding repetitions, I shall post a few of them.
concluded.
Reminiscences of Smt. Rajalakshmi,
as told through her son, A. Viswanathan. - Mountain Path Oct-Dec.
2008.]
There was a time, whether Rajalakshmi had to go to Arni where her father was transferred to. She did not want to go. She was doing pradakshina of Old Hall and at that time, she picked up a small paper wherein was written something. She gave it Sri Bhagavan. Sri Bhagavan said that He had been searching for it. And then He told her to read the verse which was by Nayana. He finally said that this sloka is an answer to her dilemma. The very next day, Rajalakshmi's father told her not to come to Arni but continue studies in Tiruvannamalai itself.
One day, the attendant, Madhava Swami was peeling mangoes in such a manner that only a very thin layer of skin was removed without disturbing the fleshy portion. Rajalakshmi had a liking for these peeled skins and noticing this Sri Bhagavan told Madhava Swami to leave some fleshy portion with the mango skin to give it to her.
Rajalaskhmi once took some "adai"
[a preparation of rice flour, jaggery] on a particular day called Karadaiyan Nonbu, the last day of Masi and Panguni months. She took some adais to Sri Bhagavan. Sri Bhagavan said that those were not properly cooked and if done so, the surface would be smooth and shiny. However, He ate a portion and jokingly said that it has reached the stomach and it would get full cooked there!
Once Venu Ammal prepared a sukkanga vatthal kozhambu, where the fried sukkanga vathal is added to the sambhar. These were given to Sri Bhagavan. Sri Bhagavan said that sukkanga vathal is not properly fried and only then it should be added to sambhar! The two ladies were amazed at the cooking knowledge of Sri Bhagavan.
Once Rajalakshmi prepared a nice sketch of mantapam [a hall] with woolen threads under a cardboard sheet. Sri Bhagavan pasted His photo at the centre of the hall and asked Gopal Rao to make arrangements to fix it in a photo frame covered with glass. Two such works were done by Rajalakshmi and one was hung in the Asramam dining hall.
Once Seshadri Swamigal suddenly entered their house. Venu Ammal was serving pazhayadhu [cooked rice of the previous night soaked in water and mixed with curd] to the children. Seshadri Swamigal wanted a share and took it on his palm and relishingly consumed it.
The last time Rajalakshmi saw Seshadri Swamigal was on the day of his Maha Samadhi. Then I went to school. Soon the news spread and it was hard to believe.
I knew Ganapati Muni and he had given me mantra upadesam. On the day of passing away of Visalakshi, wife of Ganapati Muni, she sent word for me to come. She touched me and wished me success in life.
I also visited Sri Bhagavan's sister, Alamelu Athai, and when she was bedridden she sent word for me and when I went she was extremely happy to see me and blessed me. Shortly after that Alamelu Athai passed away. I had also met Chinnaswami before his death.
Being around Sri Bhagavan and His family, one felt that one was part of one big family, each member having a part to play in the lives of other members.
concluded.
A FOREST IN FLAMES - NOW BURNING OUT
[An article by Embers - Souvenir For
Celebrating the Centenary of the Advant - 1996]
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 on 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.
I wondered, "I was leading a life free from sins, causing harm to none, why all these sufferings?" After seven years of mental agony and bitter experiences in life, a friend of mind casually gave me a book - "Ramana Vijayam" by Suddhananda Bharati. As good luck would have it, after reading this book, I decided immediately 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:
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 out the vasanas, the residual impressions based on outer seekings.
During early years arose in my mind simultaneously with attachments to the objects of the thoughts in question; but gradually they now float and fade away without staining the Consciousness or leaving a residue. Consequently I felt the mind was becoming lighter and lighter. The dawn of a complete void but a void charged with potential energy [a pregnant Stillness] is not far away.
It is happening!
Runam means desire. Arunam means 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 this 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 Rmana shower His blessings on all of us!
Om Sri Ramanarpanamasthu.
Reminiscences - A European Sadhak.
[An article from the Souvenir for celebrating the Centenary of Advent
- 1996]
Sri Bhagavan was unique, peerless. Why should I say was? He is unique and He is peerless.
One gracious look, one understanding nod, and one sympathetic word had always means oceans to the earnest seeker, to the aspiring pilgrim. And which sincere voyager has gone to Him and returned empty? And which devout sadhaka has sought His guidance and has not got it?
the intellectual quibbler might have been given the short shrift by Him. The dry philosopher might have found Him a steel wall. The eternal doubter would have returned from Him not any better.
But those who have unreservedly surrendered themselves to a pursuit of Truth have never failed to find in Him a great guide. And in what infinite ways has He helped the true sadhakas?
Sometimes the sought for guidance would come through an answer given to somebody's question. Sometimes, it would come through a subjective experience.
And if the hundreds of pilgrims on the path of spirituality and guidance from Sri Bhagavan were to unfold their subjective experiences, the world will know how gracious, compassionate, benevolent and all pervasive Sri Bhagavan has been and is.
But the subjective experiences are intimate and they are provided only for the personal spiritual advancement of the particular aspirant. It is, therefore, not usually considered necessary to take the world into confidence regarding the subjective experiences of sadhakas.
But since I have been invited to write down how Sri Maharshi has been helping the aspirants, I venture to refer to just one experience of mine.
Once I was going on the eastern side of Arunachala in full belief
and confidence that I had unreservedly surrendered myself to Sri Bhagavan. Suddenly I saw a leper woman walking towards me. Her face was terribly disfigured by the disease. Her nose had been completely eaten away and in its place were found two holes. The fingers on her hands had all gone. She advanced towards me and extending the stumps of her hands, asked me to give her something to eat.
The sight of her disgusted me, frightened me. My whole frame shuddered with terror that she might touch me. Overcome by repulsion, I hastened to move away from her.
Suddenly, I heard the voice of Sri Bhagavan coming clear and ringing from across the Hill. It said: "To surrender to me is to surrender to everyone, for the Self is in everyone." Hearing this I regained my poise and offered the leper woman the plantains that I had in my bag.
In a few minutes, I saw myself standing before not the disfigured leper woman but a tall old man with white long hair and beard. The man looked like a Rishi and was smiling. When the thought of prostrating before the Rishi entered my mind, I saw before me the old leper woman again. I bowed happy at heart though somewhat confused in mind and then resumed my walk up the Hill.
The experience taught me a new lesson and made me tread a new path. I have cited this as just one of the ways through which Sri Bhagavan teaches, guides and helps.
Om Sri Ramanarpanamasthu.
Sri Ramana Chatvarimsat - Verse 22:
Salutations to Sri Ramana, the universal Master, the dispeller of misery from the world, the One who chases away the darkness of His devotees and displays Himself as the Eternal Consciousness inhering in the heart, blazing both within and without, bereft of the least trace of ignorance -- the One who shines as the Transcendental Truth underlying the world and beyond!
THE TRANSFORMING PRESENCE:
Joan Greenblatt:
An article in the Souvenir celebrating the Centenary of Advent-
1996.
I was first drawn to Sri Bhagavan
Ramana Maharshi over twenty five years ago, through a remarkable photograph of His. At that time, I experienced a feeling of coming home to something that was always a part of me. Initially, I devoured every book on His life and teaching, being both fascinated and charmed. For almost a year, I read the small booklet Who am I? on a daily basis, letting the words sink in. I don't think I truly intellectually understood the import of the words but my heart began to open in a deep and profound way. In times of silence and attentiveness, the recognition of 'Who am I?' became more of an intuitive experience, beyond the realm of thought.
During this period, Sri Bhagavan the person, held me in His grip through His profound humanity, compassion, soft doe-like eyes, and great wisdom which provides each individual with what is most needed at that moment. The events of His life were fascinating; spontaneous realization, austere life in caves upon the Hill, and immense compassion - ultimately manifesting in the form of an Asramam that grew around Him. His was a life of true perfection and grace, both inwardly and outwardly.
Over the course of years, the transformation of who Bhagavan Ramana was to me, began its process. His presence became my real presence; His message the light of inner understanding. Sri Bhagavan was beginning to melt and merge in my own Being. The boundaries of His physical manifestation, the teachings,, and His eternal existence were becoming one. When people ask how I could have a Guru who is not in the body, it always puzzles me. Sri Ramana was not the body even when He was alive. What difference could there be when His outer shell simply dropped away?
Looking upon Him as the Self of all - the Beingness that pervades everything, has not diminished the love and gratitude I feel for Him. Rather, it has provided transcendence into a relationship with one's own Heart. In the end,
we travel the path alone. Sri Bhagavan is here to show us the path and guide us along.
Om Sri Ramanarpanamasthu.
Dear Subramanain, What does Panamashtu mean? Is it Sanskrit?
Dear Anon.,
Sri + Ramana + Arpanam - Ashtu =
Sri Ramanarapanamasthu.
Arpanam = Offerings.
Asthu = Let this be.
Let all this be offering to Sri
Ramana.
Sri Ramana Yoga Sutras:
Krishna Bhikshu - [Oruganti Krishnaiah]
[From the Souvenir Celebrating the Advent - 1996]
Sri Krishna Bhikshu is the author Ramana Leela. In the present work, which is a study of one of the central teachings of Sri Bhagavan, the author elucidates with sharpness and clarity, how Sri Bhagavan's teachings are in tune with the traditional Advaitic thought and texts. The article was first produced by Sri Ramana Satsangh, Nellore, in their 1980 Birth Centenary Sounvenir and is reissued in the Souvenir for celebrating the Advent of Sri Bhagavan, 1996, by Sri Ramanasramam.
*
Sutra 1: "Atma nishttho bhava" - Inhere in the Self.
Comments: By implication, the Master insists that the sadhaka should turn his face away from all the affairs and ideas of the world. He must be literally dead to it, so that he may be reborn in the Divine Realm. For this the sadhaka should inhere in the Self. This aphorism defines the goal. It must be noted that in Sri Bhagavan's teachings all other activities, even the divinization of the world, are futile without which knowledge one can never understand his relation to the world and to the Lord, nor the lesser aim of perfecting the world, which will not and cannot be successfully done.
Sutra 2: "Hridi Visa" - Enter the Heart.
Comments; The word 'heart' is used here in its verbal sense. It means that which carries away, that which engulfs, that which digests everything into itself.
The exact significance of the word 'hrid' should comprehended only as a state of Consciousness and force. It is from this sea of consciousness, that during the wakeful state thoughts arise, and into this, that they again subside. To attain realization, we must have awareness. We must be wakeful and get the experience. Mere thoughtlessness is not realization. Tripura Rahasya says that there are six different states before attaining realization.
contd.,
Sri Ramana Yoga Sutras:
By Krishna Bhikshu - continues....
Sutra 3: 'Pavana chalana rodhat' -
By controlling the movement of the breath.
Comments: Sri Bhagavan explains how one can enter the heart or the state of thoughtlessness, in Verses 28 and 29 of Sad Darsanam. When the breath is held, it is observed that the thoughts also decrease and finally when the breath movement is brought to a stand still, the thoughts also completely subside. This in turn
arrests the movements of vital forces. When the movements of the vital force are controlled, this vital force no longer gives any scope for the sense organs to reach out towards worldly objects. Consequently the vital force fills the body and returns to its Source, the Atman.
Sutra 4: 'Satata Pratyavekshanat' - By constant watch [of the breath].
Comments: There are several methods advocated as to the manner of breath control. Maharshi teaches, a rare one, i.e it has to be merely watched. No attempt at control is made, the breath, of itself, slows down almost to a vanishing point. Do not fight the natural flow of breath; but only watch it, as if you were a witness to a process.
Sutra 5: 'Manasa svam Chintava' - Searching for one's Self with the mind.
Comments: The self here is one's self. Not the Atman. Atman is beyond reach. One's self is a little entity. The search iss to know whence the idea of 'I' arises, that is to say, who is this little self? In ULLadu Narpadu, Sri Bhagavan says, 'The real Self does not say 'I'; the body cannot say 'I'. In between the two arises this thought 'I',
and firmly clings to the body. If you search for its nature, which is a phantom devil, it disappears. When thoughts disappear into their Source, this thought 'I' should also disappear. This 'I' thought is the primary thought, and the other thoughts cannot sprout without it. [Verses 24 and 25 of ULLadu Narpadu.]
contd.,
Sri Ramana Yoga Sutras:
By Krishna Bhikshu: continues...
Sutra 6: 'Majjatha va' -By dipping in.
Comments: In this aphorism, Sri Bhagavan advocates the process of dipping in. This can be carried on with the help of of a form, or even a Chakra or any form. Hold on to any of these forms, and remember them every minute of your life. The forms disappear and there will be light, not of this earth, it will be the Light, and the Light will disappear into the sunya or the void or hrid. In technical knowledge, the name is mentioned as nada, and final form of the form as kala. Both disappear into the bindu, the vast void, wherein take places these phenomena or creation. As the source of the creation, you are,
you are being the Atman. In ULLadu Narpadu, Sri Bhagavan says, 'Do not utter 'I'-'I' aloud, collect all your prana, dip into That. This is real Atma Vichara. [Verses 29 and 30.]
Sutra 7: 'Sakshat bhati' - directly experienced.
In Sutra 5, the worship of the Brahman without form attribute is advocated. In Sutra 6. the way of saguna Brahman [Brahman with form] is explained. Here, Sri Bhagavan tells us that the fruition of the spiritual endeavors lies in the Atman flashing directly as our experience. The experience of the Brahman is immediate, and unlike the usual experiences which imply a triad of experiencer, expereinced, and experience, this experience is direct and immediate. Sri Bhagavan used to add: Think of a person going down a well in search of some lost article. He sees it and takes it, but is unable to communicate this to the people outside the well itself. Similarly, a man having the experience of the Atman is unable to speak of It when he is in Samadhi. For words, come after the appearance of phenomena.And in the Brahman, there is no phenomenon.
contd.,
Sri Ramana Yoga Sutras:
Krishna Bhikshu: continues...
Sutra 8: 'Aham Aham Iti' - As 'I-I'
Comments: The direct experience that comes to a sadhaka as a function of his endeavors is the experience of the Ultimate as "I-I". Various descriptions have been given of this experience, in the negative way, e.g. It is neither light nor darkness. It gives light so It is called the "Light". It is neither knowledge nor ignorance. It gives knowledge, so it is Knowledge [Chit]. In modern language too, It is not a Being nor Becoming. But It exists;
therefore It is called 'Sat', the contrast of all other things that disappear. Sri Bhagavan calls this experience the 'I'-experience. In that state, one must have been there to experience It. It must be devoid of any other experience. Then only can It be said to be the Self and nothing else. Some have said, 'There being only one experience, why would Sri Bhagavan have used two 'I's; 'I-I'. One explanation is, the second 'I' does not indicate a subsequent experience; the second 'I' is ued to confirm the experience. Others say 'In Nirvikalpa Samadhi' you get a similar experience. But is not a constant thing. Like the flash of lightning, it appears and disappears; so two 'I's are used. Finally, the experience becomes a constant one."
We may add that in Yoga, in the experience there is a slight tinge of the individuality, and the mind can be said to have existed in a very very rarefied state, called 'Visuddha sattva'. But in actual experience, it makes no difference. The experience is something like a throb; that is why it may be called Jnana Spanda; a throb of knowledge.
Sutra 9: "Brahma matram" - Only Brahman.
Comments: People dealing in sastras will question whether, the universe being real, and this experience being of a short duration, the Atman experienced can be real. They also say, that in the texts, the Atman is said to be Infinitesimally thin [thanvi].
But Sri Bhagavan says It is big, too. How to reconcile? 'The texts themselves give the answer; Sri Bhagavan has also repeated: Smaller than the smallest and Bigger than the biggest' says the Upanishad.
The sruti says, 'Verily, all this is Brahman'. In the Atman there is superimposition of the manifested cosmos, which alone is apparent to you, and which prevents your seeing the Atman. In the state of knowledge, the superimposed mental knowledge disappears, and call It whatever you will, Atman or Brahman, that alone remains, without a second. As the sruti says "Ekameva Advaiteeyam."
continued....
Sri Ramana Yoga sutras:
Krishna Bhikshu - continues....
Sutra 10: 'Kevalam' - Only
Comments; Philosophy expounds three types of differences: 'Sajateeya' - the difference in the same jati [group or caste] like between a horse and a horse. 'Vijateeya' - like the difference between a hnorse and a cow under the group of aniimals. 'Svagata' - the difference between the hand and the foot in one and the same person. Sri Bhagavan says that none of these types of difference exists in Brahman. It is like an ocean; all salt water. Not even like an ocean because the salt is in a state of dissolution in water. There is nothing dissolved in Atman - It is Pure.
This Sutra is necessary to controvert the position that the Brahman is Saguna. Otherwise, how could cosmos with various attributes come out of It? It is, in Sanskrit, ananda-ghanam bit anandamaya.
Epilogue:
These aphorisms are the very words of Sri Bhagavan. All but one of them have been taken from the first Sanskrit verse He ever wrote in about 1913, the famous Hridaya Kuhara sloka forming chapter II of Ramana Gita. Sutra 4 has been taken from Ramana Gita itself,
from Canto VI, Verse 5. The explanations, several of them, have been given by Sri Bhagavan Himself. The rest has been culled out from other philosophical texts.
Concluded.
M. Sivaprakasam Pillai:
Sri Pillai is highly gifted person,
in the sense that he got written answers from Sri Bhagavan for his various questions and these questions and answers have later come a small booklet under the title
Nan Yaar or Who am I?
Sri Pillai found it quite difficult to control his sexual impulses [he was a widower] and Sri Bhagavan by chastising him once, set him right, in due course.
When Sri Pillai eventually got absorbed in Sivam and this was confirmed by Sri Bhagavan Himself, on coming to know the news of Pillai shedding the body.
I bought one small booklet in the Asramam during one of my visits, titled Sri Ramana Charita Ahaval, the Tamizh edition of 1971, priced Re.1.00! This booklet contains Sri Ramana Charita Ahaval, Anugraham and Sri Ramana Pada Maalai. The first one was written only up to 647 lines and the remaining portion was completed by Sri Sadhu Om, in the same Ahaval metre. Here, Sri Pillai having absorbed in Sivam, is described by Sri Sadhu Om.
There is one interesting footnote in the Anugraha Ahaval. Sri Pillai seeing the vision of a golden and highly effulgent child coking out of Sri Bhagavan's crown and disappearing and then coming out again for two or three times, occurred on 5th May 1913. Tamizh Pramadeesa Year, Chitra month, 23rd day.
The two Ahavals are in quite a tough Tamizh and one should read them a few times, before getting the meaning!
Fame Versus Sadhana:
Remembering Kunju Swami:
V.V. Raghav -October-December 2006 of Mountain Path:
It was many years ago that I first embraced spiritual life. Interested in what they could teach me of the meaning of life and beyond, I began to frequent various Ashrams. This despite giving free reign to old vasanas - I thought people lived in Ashrams to escape the responsibilities in the world and were therefore prone to be anti-social and aloof from normal activities. By the Lord's grace however, I was prompted to frequent Sri Ramanasramam in Tiruvannamalai and here I met Kunju Swami and, purchasing his Reminiscences [Enathu NinaivugaL in Tamizh and Living with the Master in English] in the Asramam book shop, I began to spend time with this Swami. I was taken aback at how simple he was. Though he was in his eighties, he was completely unattended and I was able to talk freely with him, unlike with the Senior Swamis in other institutions.
In the Reminiscences, there were two chapters, which particularly caught my attention, 'Ambition to Learn Vedanta' and 'If One Remains Oneself, Everything will be Known'. These chapters were autobiographical accounts that raised some questions in my mind. For instance, there was one story from the time of Sri Bhagavan, which concerned a trip of Kunju Swami had made to Peraiyur to attend a temple kumbabhishekam. While there, he had answered questions on philosophical matters concerning Vedantic teachings from an assembly of sadhus. It dawned on him during the meeting that if he was going to make a habit of fielding such questions, he had a responsibility to study Vedantic texts. Therefore, he made an agreement on the same day with a Math Swami at Peraiyur that he would regularly come to the Math and study with him.
contd.,
Remembering Kunju Swami:
continues...
The narration continues:
After telling my friend that I would come to study with him as soon as I could, I returned to the Asramam. A a few days after my return to the Asramam, I told Sri Bhagavan about the events that had taken place in Peraiyur.
I concluded: "When people from other maths who have studied Vedanta find out that I have come from Sri Ramanasramam, they start asking me philosophical questions, it will reflect badly on our Asramam. Because of this, I asked Sri Krishnananda of Tirukahalur to give me lessons on Vedanta and he told me to come to Tirukahalur. He has agreed to teach me such lessons on Vedanta, and to complete them as early as possible. I am not considering going to Tirukahalur to learn Vedanta."
Sri Bhagavan responded with a mocking smile, "Now you are going to study Vedanta, then it will be Siddhanta, then Sanskrit, and then polemics."
He kept adding more and more subjects and I stood before Him dumbfounded.
Seeing my depressed look, Sri Bhagavan added, "It is enough if you study the One."
Seeing that His answer had puzzled me, he added, with some compassion, "If you learn to remain within your Self as the Self that will amount to learning everything. What Vedanta lessons did I take? If you remain as the Self, the echo from the Heart will be from experience. It will be in agreement with the scriptures. This is what is called Divine Voice."
On hearing Sri Bhagavan's words, the desire to learn Vedanta in order to answer the questions of others left me for good. From that day onwards, if someone asked me questions, relating to Vedanta, I was able to through Sri Bhagavan's grace, to find an appropriate answer from within."
contd.,
Remembering Kunju Swami:
continues...
The last sentence of this account was too big a pill for me to swallow. IN THIS HE IS SURELY BLUFFING, I thought, as my old vasanas voices their prejudices about maths and sadhus.
In course of time, Sri Kunju Swami smoothly taught me the entire Collected Works of Sri Bhagavan. I had previously argued with another sadhu elsewhere, that in spite of my sincere efforts to understand Sri Bhagavan's works, their language and deeper meaning, eluded me. He finally sent me away telling me that Sri Bhagavan would have to shower His grace on me.
As Kunju Swami had lived with Sri Bhagavan from the early 1920s, I knew I was blessed to be in his satsangh.
Thanks to the Hindu tradition taught me by my parents - that elders are to be respected - I took it upon myself to serve Sri Kunju Swami in a small way during my visits. I was regularly provided accommodation adjacent to his room in Major Chadwick's cottage. During his talks with devotees, he often experienced dryness in the throat and I used to give him water and sugar candy to quench his thirst. I was blessed in return that he taught me to chant Malayalam works of Sri Bhagavan such as Upadesa Saram, Sad Darsanam, and Gita Saram.
contd.,
Remembering Kunju Swami:
continues...
One day he casually mentioned that a group would be visiting that evening, after 9.30 PM. He added, "Why they should come at that night hour, I don't know. Anyway let them do what they want."
The group centered on a respected devotee who happened to be the leading music director for the Chennai movie industry. He had regularly visited the Asramam and Sri Kunju Swami for over a decade and remains an ardent devotee of Sri Bhagavan today. He said he would be bringing some guests but there was no mention about who the guests might be.
That evening after the appointed time had passed, I gave Kunju Swami his usual medicines and we both went to bed in our respective rooms. Around 11 pm. I awoke to some bustle outside. When I opened my door, I saw some of the Asramam authorities and the Chennai music director as well as a very well known film actor and his wife. They then entered Sri Kunju Swami's room and, naturally curious to hear what would ensue, I sat outside my room with ears pricked. The music director requested Kunju Swami to say something to the celebrity actor who was there for the first time. Kunju Swami, at this time already around 90 years old, had been asleep at this late hour, but began at once to lucidly tell the story of Mother Parvati's coming to Arunchala.
"To purify herself of sin, Mother Parvati requested the Lord to indicate the most auspicious place for her to carry out her tapas. The Lord suggested Kasi and she went there immediately. At the time, the local king in Kasi, had opened choultries and was feeding the poor. Inevitably, out of her abundant motherly compassion, Tapasvini Paravati, suspended her penance and joined in, feeding thousands of people each day. Eventually she acquired the name Annapoorani, and later, when the king and people found out who she was, thousands poured in to pay respects to her, thus indvertently interrupting her penance. Recalling her original reason for coming to Earth, Mother Parvati prayed to Lord Siva to recommend an alternate place for his tapas for she had become 'too famous' in Kasi to continue her tapasya there."
At this point, the listeners gathered in Kunju Swami's room engaged in a hearty laugh, saying, "How true, Swami! Instead of visiting you during the daytime, we had to disturb you in the dead of the night for the same reason you have mentioned." Kunju Swami responded, "Yes, name and fame are hindrances to tapasya."
contd.,
Remembering Kunju Swami:
continues....
By this time, I could sense Kunju Swami's mouth was getting dry and in need of the usual water and sugar candies. However, being a visitor, I was hesitant to barge in. So I meekly awaited the famous visitor's departure. Then I went in, gave the required water and sugar candy, and took the opportunity to ask Kunju Swami, if he knew who the special guest had been. He said, "I don't know. Somebody came and asked me to say something, so I did." Imagine that, I thought. He said, "Something to somebody!" What humble words for these two famous film people.
Over the years, I had served as a translator for non-Tamizhians devotees and had therefore herd Kunju Swami explain Arunachala Puranam, a number of times. However, on no previous occasion had he ever given the reason [becoming 'too famous'] for Mother Parvati's change of location. Neither in Arunachala Mahatmyam [Sanskrit] nor Arunachala Puranam [Tamizh] is there mention of this detail. How did it then occur to this elderly devotee of Sri Bhagavan to use such a suitable interpretation for the particular occasion? Did it not prove Sri Bhagavan's words: "If you learn to remain within your Self as the Self that will amount to learning everything?" It did indeed prove Sri Kunju Swami's prophetic words from Reminiscences, "By Sri Bhagavan's grace, I get the required knowledge as and when the occasion arises." An assertion I had previously doubted.
concluded.
Sri Swami Muruganar:
Swami Ramananada - MP Oct-Dec. 2006
Sri Swami Muruganar is undoubtedly foremost among the known devotees of Sri Bhagavan. Studied from different aspects one acquires a high regard and admiration for him as he was the personification of simplicity, humility and unparalleled devotion. For him, Sri Bhagavan was an all transcending, omnipotent, omnipresent state of universal being.
The humility is noticed particularly from his accepting whatever name by which he was addressed -- Muruganar for example, or by some simply Swami or Sir, it made no difference to him.
One day meeting him privately I asked if he would give me particularly a copy of what he considers as one of the best poems he has composed on Sri Bhagavan, so that I may repeat it as a mantra and prayer to Sri Bhagavan. For it would surely open up His grace to flow on me and make the mind one pointed and pure to further pursue the path of Self Enquiry.
Swami just smiled, and then looking at me said the greatest prayer I can do it to Sri Bhagavan is simply to repeat His name, "Om Sri Bhagavan". He said that it is simple and straight and that this will take root in the Heart and the mind will be less driven by unwanted thoughts. Self Enquiry becomes easier with the study of Sri Bhagavan's teachings on the nature of Self Enquiry.
Here one sees that the poet in him induces no self pride in whatever he achieved through his poems. If one put the same request to a poet with pride, he would likely unroll the entire bundle of his product and suggest this or that poem as the best suited for the purpose. Thus our minds can get enmeshed in the repetition of many mantras which can lead nowhere to the experience of peace.
contd.,
Sri Muruganar Swami:
continues...
I was present on the occasion when another great writer of many Tamizh books was collecting materials for a series of articles in a popular Tamizh magazine about our sages and saints and in particular about the glory of Arunachala. That brought him to Sri Ramanasramam and after gathering from devotees their various experiences of Sri Bhagavan, at the end he came to Swami's room. The writer after making his request remained waiting along with many devotees in attendance. Swami, even after a long time, gave no reply. The author made one more appeal just for a short statement to help him with his work. After another long wait, Swami said, 'Sri Bhagavan'; that is all he uttered with tears rolled down his cheeks and he could say no more. For him, Sri Bhagavan was an inner experience surpassing words. The author who was very much moved, took that very scene as an illustration of Sri Bhagavan's teachings and about the resultant humility of His devotees.
Swami never liked people praising him. If a visitor indulged in that beyond a few words he would withdraw politely from him and take a walk around Sri Bhagavan's shrine or the Asramam itself. So great and true was his self-effacement in this regard. At the same time, he could be found to be a man enjoying humor and the sound of his characteristic hearty laugh could be heard from far away when someone had narrated a humorous event or story. Sometimes people not even knowing Tamizh, also joined in the laugh as Swami's laugh was so childlike and infectious.
contd.,
Sri Swami Muruganar:
Swami Ramanananda: continues....
His life and devotion to Sri Bhagavan was total. Just being with him, quietly watching him and meditating in his peaceful presence,
one felt greatly uplifted and learned a lot as to what it really means to be a devotee of Sri Bhagavan. What a wonderful example!
He told me this when I expressed my doubts and all kinds of fears in me: "Have no fear or doubt. Sri Bhagavan, who has called you to Him, will always be with you. He would never abandon you to your old traits. Slowly and steadily, without fail, He would reveal Himself to the Truth within you.
All you need is to be patiently doing the sadhana with the best of your ability, without judging or evaluating the programme but with deep love and faith in Sri Bhagavan. In due course, all will be well." This had a deep impact on me and what he said can be applied in general to most of the devotees in the initial stages.
He could be a tough person when it came to the serving of him in the way of giving medicines or coffee or any other small help rendered to him. Anything offered must be clean and executed then and there and no postponing to another time. Any expression of approval or displeasure on his part were equally subdued but quite effectively indicated. He used to say that deep attention to the proper carrying out of small tasks, develops the quality to do and face higher tasks be in the world or in one's spiritual sadhana. The meticulous attention was noticed not only in this Swami but also in other elderly devotees of Sri Bhagavan such as Swami Viswanathan, Swami Natanananda, Sadhu Arunachala among others. This quality has been handed down to almost all devotees of Sri Bhagavan by virtue of His own example.
Muruganar in whom was to be found all the best of the qualities as an exemplary Sri Bhagavan devotee, was no doubt much appreciated and loved by Sri Bhagavan for He showered His benevolent grace consistently upon Swami who had surrendered fully to Sri Bhagavan.
In his poem Padamalai, Swami asks: "Why are you worried and doubting your ability to pursue the sadhana? With unshakable faith in Sri Bhagavan, just fully give yourself and all will be well for you forever!"
It means, gather together all your efforts and then give yourself to Him!
concluded.
Sadhu Natananda - [formerly Nataraja
Mudaliar, in poorvasramam; the compiler of Upadesa Manjari.]
Once Sadhu Natananda was with Sri Bhagavan, in Virupaksha Cave.
On a Vyasa Poornima night, Kavyskanta
Ganapati Muni, Kapali Sastri and some pandits came to Sri Bhagavan and were conversing about Vedanta tattvartha mostly in Sanskrit.
Natananda could not understand them, since they were in Sanskrit.
He was thinking - 'When shall attain anubhuti after acquiring such knowledge? He then went into some sort of sleep, sliding on the wall. He did not know how long he was in that state. Suddenly he heard Sri Bhagavan's shouting to wake him up. On waking up, he found that they all had left and Sri Bhagavan alone was there.
Sri Bhagavan then told him with compassion: Why are you feeling worried for this? If you are not fit of Atmanubhuti, you cannot even have come here! The power that has brought you here, it will also ensure your Atmanubhuti. It may to be today or on some day. It will do its work definitely on its own. There is no reason at all to worry like this.
Sadhu Natanananda became calm and contented with Sri Bhagavan's words.
[Sadhu Natananada attained Videha Kaivalyam in 1981.]
(From the introductory note on Tamizh Upadesa Manjari.)
Friends,
An excerpt from The gospel of Sri Ramakrishna:
Sri Ramakrishna spoke reassuringly to the devotees.
MASTER (to M.): "Some think: 'Oh, I am a bound soul. I shall never acquire knowledge
and devotion.' But if one receives the guru's grace, one has nothing to fear. Once a tigress
attacked a flock of goats. As she sprang on her prey, she gave birth to a cub and died. The
cub grew up in the company of the goats. The goats ate grass and the cub followed their
example. They bleated; the cub bleated too. Gradually it grew to be a big tiger. One day
another tiger attacked the same flock. It was amazed to see the grass-eating tiger. Running
after it, the wild tiger at last seized it, whereupon the grass-eating tiger began to bleat. The
wild tiger dragged it to the water and said: 'Look at your face in the water. It is just like
mine. Here is a little meat. Eat it.' Saying this, it thrust some meat into its mouth. But the
grass-eating tiger would not swallow it and began to bleat again. Gradually, however, it got
the taste for blood and came to relish the meat. Then the wild tiger said: 'Now you see there
is no difference between you and me. Come along and follow me into the forest.'
"So there can be no fear if the guru's grace descends on one. He will let you know who you
are and what your real nature is.
"If the devotee practises spiritual discipline a little, the guru explains everything to him.
Then the disciple understands for himself what is real and what is unreal. God alone is real,
and the world is illusory.
Parable of the false ascetic
"One night a fisherman went into a garden and cast his net into the lake in order to steal
some fish. The owner heard him and surrounded him with his servants. They brought
lighted torches and began to search for him. In the mean time the fisherman smeared his
body with ashes and sat under a tree, pretending to be a holy man. The owner and his men
searched a great deal but could not find the thief. All they saw was a holy man covered with
ashes, meditating under a tree. The next day the news spread in the neighbourhood that a
great sage was staying in the garden. People gathered there and saluted him with offerings
of fruit, flowers, and sweets. Many also offered silver and copper coins. 'How strange!'
thought the fisherman. 'I am not a genuine holy man, and still people show such devotion to
me. I shall certainly realize God if I become a true sadhu. There is no doubt about it.'
"If a mere pretence of religious life can bring such spiritual awakening, you can imagine
the effect of real sadhana. In that state you will surely realize what is real and what is
unreal. God alone is real, and the world is illusory."
Namaskar.
Dear Ravi,
Nice story told by Sri Ramakrishna.
Even the mere guise as a sadhu brings a person followers and gifts.
If such a person really becomes a sadhu, the attainment for his own self will be far greater.
Saint Manikkavachagar says Nadgatthal un adiyar pol nadithu...
Even if I act as your devotee [without any sincere devotion], I shall be benefited.
There is only one verse on Tiruchuzhi in Saint Manikkavachagar's Tiru Chitrambala Kovaiyar. This verse is given in introduction of Muruganar's Guru Vachaka Kovai and other works. I was reading the verse but could not understand its meaning. Kovaiyar unlike Tiruvachakam is difficult to understand without a book with meaning. I bought a simple Kovaiyar with meaning in Seshadri Ashram bookshop during my last visit to Tiruvannamalai.
I have not yet fully read the book. However, I was looking for this verse last evening. The verse is No. 377 in the book. The meaning speaks about the hero [thaliavan] who is none other than the Siva bhakta, going to a call girl and spending time and the heroine's [thalaivi] who is none other than the personification of aruL [grace] feeling bad when the
news is passed on by her friends to the heroine.
The verse reads: See my friend [heroine -aruL, grace], your hero has gone to the call girl forgetting you. It is like a swan instead of keeping company with its female-swan, going and sleeping on the oyster shell [salanchalam]. How bad it is!
This is depicted as a scene happening in Tiruchuzhi, where there is Siva temple surrounded by cool paddy fields. Siva, the dancer in Tiruchitrambalam, can make the bones to ooze out nectar, in the body of devotees, due to their ardent devotion.
Anbudai nenchathu ivaL peduRa Ambalathadiyar
Enbidai vanthu amizhu ooRa ninRu aadi irunchuzhial
Than pedai naiya thagavizhanthu annam salanchalathin
Vanbedai mel thuyilum vayalooran varambilane!
The inner meaning is: A Siva bhakta without seeking the grace of Siva, goes after other gods like Hari and Brahma. How can he ever get Siva's grace?
Sri Arunachala MaaNbu of Sri Sadhu Om, is a book of excellent poems.
1. There is section called Sri Arunachala VeNba, containing the greatness of the panchaksharam -
Arunachala. There are 100 VeNba verses in this.
2. Then, taking each line of Sri
Arunachala Akshra Mana Maalai, there are 108 verses, called Arunachala Akshra Virivu Paamaalai,
This consists of each verse in seven seer virutham, where the last line is from each of Akshara Mana Maalai.
3. There are then 10 verses on
the greatness of pradakshinam of Arunachala.
4. And eight verses on Arunachala Maahatmyam.
I don't think it is made in English.
The book is in tough Tamizh to read but contains excellent purport and meaning.
Veerasubbaiah Swami:
V.V. Raghav. MP - Jan-Mar. 2009:
As the head of all the Vedantins of Kovilur Math [Sivaganga Dist. Tamizh Nadu] and endowed with a strong faith and will, Veerasubbaih Swami had requisite influence and force of character to found numbrous Veda Patasalas and choultries, and to renovate numerous temples in South India.
This was back in the days when Sri Bhagavan was up on the Hill. The Swami first came to see Sri Bhagavan, with a number of Math Heads, when Sri Bhagavan was still staying at Virupaksha Cave.
Later, the organizer for the Matrubhuteswara Kumbhabhishekam in 1949. Thopayya Mudaliar, told an amazing story about Veerasubbaiah Swami. Some ten or so years, after that, the same story was narrated by His Holiness Jagadguru Sri Sankaracharya of Kanchi at a conference held at Madras.
The story begins with a preoccupation Veerasubbaiah Swamigal had concerning what he saw
as a character defect. Evidently, among his many virtues, he had a distinct weakness; he was prone to losing his temper. He was known on occasion to lose complete control of himself, even cursing and shouting at his closest associates and colleagues.
The Swami agonized over this tendency and sought ways to overcome it. He consulted others, including his close companion, Subbaraya Iyer, who regularly read out to him from the Puranas, Nyaya Sastra, and other works. He asked his friend if there might be some text in the Puranas or in the Sthala Puranas [temple legends], that offered advice for overcoming paroxysms of irritability and vexation. The friend did in fact know of a story associated with a temple near Thiruthuraipundi where there was a figure of Sage Durvasa [known for his fits of anger] facing the temple deity. The figure, still extant, is said to radiate peace and bestow great blessings. Moreover, it seems that Durvasa had visited and worhshipped at this temple specifically to overcome his owsn irascibility and habit of pronouncing curses.
contd.,
Veerasubbaiah Swamigal - continues...
Veerasubbaiah Swami lost no time in finding his way to the sacred site at Tiruthuraipundi. His first step was to do what he had done so many times before when discovering a holy temple in disrepair. He set about renovating it and restoring its thirtam [temple tank.]
The local people were inspired by the work and houses began springing up around the temple, among them, a hut for Veerasubbaiah Swami. It was soon decided that as the temple had no
"ter" [wooden car], Veerasubbaiah Swami would do what he could to see that a new "ter" was constructed.
In due course, the work was concluded and preparations were made for the inaugural ceremonies. Just prior to the opening ceremonies, the craftsman who had designed that a goat or cock be offered as a sacrifice, in order to ensure that the new vehicle rolled smoothly and without interruption on its first circuit around the temple. But Veerasubbaiah Swami was resolutely opposed to any such kind of sacrifice and the subject was dropped.
On the appointed day, the deity was placed inside the decorated chariot and the devotees stood ready with tow lines in hand. But after moving only a short distance, however, the car suddenly came to a complete halt. No effort was spared in getting it to move. But it simply would not budge. The devotees again approached the Swami with their request for a blood sacrifice so that all obstacles might be removed. He desisted but they were dogged and continued to press him for the animal sacrifice. In former times, this might have been an occasion for Veerasubbaiah Swami to fly off the handle and shout out at his refusal. But this time, he sat quietly and listened to them before calmly offering the response:
"If a lamb or fowl is killed, its mother will weep for it. When you take away a life, you give grief to another. Let us rather go to the temple and sincerely pray for God's help in getting the chariot to move. If it sill does not move, and if there is no other remedy, then as I have no relatives to shed tears for me, I will lay myself beneath the chariot wheels and offer myself as a sacrifice."
contd.,
Veerasubbiah Swami: continues...
The devotees were taken aback by such a statement. They could see him utter the words in all sincerity. But could he really be serious about offering himself as a sacrifice?, they wondered.
Little did they know then that they would soon have a definitive answer. This is what happened:
Everyone went to the temple and prayed to the Lord to let the chariot go forward. A great deal of fervor and enthusiasm was generated and the crowd became animated as morale rose. To the great relief of all, when the ropes were pulled once more, the chariot began to move again and continued to move uninterruptedly.
When it arrived on the north side of the temple, just opposite the Swami's hut, Veerasubbiah Swami was overwhelmed with emotion. He simply stood before the Lord and wept, praising His solicitude for the devotees there. That same time, camphor was lit and arati was performed before the deity. The crowd was fired with excitement and expressed their delight with resounding shouts of the Lord's name. As the height of this emotional fervor, Veerasubbiah Swamigal, braced in the arms of his friend Subbaraya Iyer, shed tears of joy while praising the glory of the Lord. At this very instant, before the eyes of all those assembled, he departed from this earth forever, having been auspiciously granted final samadhi.
Later, commenting on this remarkable moment, Kanchi Paramacharya Swamigal had to say this of the Swami's life, his witness and the auspicious manner of his passing:
"This instance of divine grace and mercy is within the personal knowledge of many people. Even those who treat Puranic stories as imagination and fiction cannot deny this incident....Veera Subbaiah Swami conquered his only weakness [anger], and divine grace fell upon him and he was freed from future births and deaths."
Concluded.
Sadashiva Brahmendra:
John Maynard: MP - Apr.-Jun. 2009
There are special moments in our lives when, for no apparent reason, we are forcibly struck and attracted to the name and form of a Guru or saint. We feel empathy and want to know more about that saint. In the Aradhana 1996 edition of The Mountain Path, [Sadashiva Brahmendra:
One with Brahman, by Raman], I was drawn to such a one. There was ann article on the life of the towering Tamizh Jnani and avadhuta, Sadashiva Brahmendra. Drawn to this article I read it over and over in 2005, and after making notes on the locations mentioned, I felt prompted to pay a visit to this place of his life and samadhi. Four years later, I have visited his samadhi twice, Nerur near Karur in Tamizh Nadu, being an easy and scenic days' motorcycle drive from Tiruvannamalai, and have now become familiar with what is known of Sadashiva Brahmendra's life story, with the locations two of his three known samadhis, and with the few extant translation of his works in English. His small rural temple, ashram and samadhi in Nerur still retains a simplicity and atmosphere as might have been found in Sri Ramanasramam itself in the 1920s. The sacred Kaveri flows a hundred metres away.
Since Sadashiva Brahmendra's life has already been more fully desribed in the 1996 The Mountain Path, I offer here only a skeletal biography of his early life and death, leaving aside most of the siddhic miracles and other details available elsewhere. The dates of his birth and death have been surmised by researchers qualified in Tamizh Nadu regional history and from the histories of the rulers around Nerur at that time. These rulers were also his devotees. Parts of his life story have been handed down verbally. A recently released Kannada book now translated into English by Sri T.P. Venkata Rao, Sadashiva Brahmendra, His Life, Extracted Teachings and Reflections, despite shortcomings, does a fine job of bringing together information on his life on this earth.
Sadashiva Brahmendra was born in Madurai, Tamizh Nadu, almost exactly two hundred years before the advent of Ramana Maharshi to this world, his birth date being circa 1670-1680 and his Mahasamadhi date 1750. His parents were pious Brahmins whose clan originally came from Andhra Pradesh. They were named Somanatha Yogi and Parvati Devi. His father had earned the title of Yogi due to his austere lifestyle from an early age and for his immersion in Kundalini Yoga. Though married, the couple lived together as brahmacharis, leading a life of tapasya. After fifteen years of marriage, Parvati Devi told her husband that they should consider having a child as they would otherwise become too old to have one. He agreed, and instructed her to cause the birth of a gifted and spiritual child, she should enter more deeply into meditation and performance of mantra japa. He initiated Paravati Devi into Rama mantra which she pursued day and night. They undertook yatra to temple and sacred sites in South India en route, in Rameswaram, the presiding deity Ramanatha appeared to both of them simultaneously but independently in dreams, assuring them that Parvati Devi would give birth to an exceptional child. Sivaramakrishna -- as he was originally named - was born to them.
continued.
Sadashiva Brahmendra: continues...
From his earliest days, he showed signs of possessing a brilliant spiritually gifted nature, and was sent to Vedapatasala, at a young age. There he rapidly progressed in studies. Sivaramakrishna's marriage was arranged when he was twelve years old, after which his mother gave permission for him to leave home, to study with Sridhara Venkatesa Ayyaval, in Tiruvisai Nallur. The teacher quickly discovered his protege's brilliant scholarship and natural spiritual attitude. Iyyaval in turn arranged for Sivaramakrishna to study under one Paramasivendra, in Kumbakonam. Here too he quickly became recognized as a brilliant diamond in the making. He was highly praised by the Sankaracharya of Kanchi Math [which was in Kumbakonam]. His reputation grew widely until he was duly discovered by some travelling ministers under orders from the Mysore court to find and retrun with a scholar of high academic acclaim to serve the Raja.
In Mysore, the young Sivaramakrishna's task was to test the competence of incoming scholars and musicians and set their salaries according to their
abilities. Since he was by now extremely well versed in all aspects of Vedanta and in music, he was able to silence and defeat any prospective court pandits in debate, to correct the subtlest errors in the rendition of a musical rage, and hence order their salaries to be set lower than they might have expected. A verse he composed later, in his Sadhaka Avastha, might be seen as an autobiographical reflection on this juncture of his life. Sri Ramana Maharshi chose this as Verse 37 in the Supplement to the Forty Verses:
Though a man looks on the world as a wisp of straw and holds all sacred lore in his hand, it is hard for him to escape from thralldom if he has yielded to vile flattery, the harlot.
continued.
Sadashiva Brahmendra: continues...
Gopalakrishna, a scholar from Thanjavur, and a fellow devotee of
Sri Paramasivendra, on hearing of the fame of this young Sivarakakrishna, went to the Mysore Court with the intention of defeating him in debate. However, upon meeting Sivaramakrishna, he could only bow his head. He asked to serve him as his attendant. After some weeks at the court, Gopalakrishna returned and gave a report to Paramasivendra on his experiences with Sivaramakrishna whose lifestyle, expertise and fame Gopalakrishna described. His preceptor then sent a message to Sivaramakrishna telling him that he, the guru, wanted to have his darshan. Sivaramakrishna resigned his post immediately and rushed to Sri Paramasivendra. A few fiery words from the Sankaracharya. They threw his devotee into a new phase of his life. Sri Paramasivendra said:
"You have already learned to silence the mouths of everyone else, but you have not learned to shut your own mouth!"
This single sentence shooting forth from his guru was enough to thoroughly shake up Sivaramakrishna. He resolved to remain in mounam [silence] thenceforth. Paramasivendra initiated him into sannyas and gave him the monastic name 'Sadashiva.'.
After remaining with his guru for an unknown period he traveled to Nerur on the banks of Kaveri. He must have found it to be a quiet, unpopulated place by a holy river, thus suitable for tapas. Here he mastered the five yogas, and the siddhis [para normal powers] which came to him naturally. At one time, he was visiting Sri Bodhendra Swami and Sri Ayyaval. They both argued that since he was now in continuous communion with God, he no longer needed to maintain the vow of mounam. Sadashiva saw the wisdom of their words and allowed one devotional kirtana verse to soar from his lips.
Chant Mukunda! O my tongue chant Mukunda!
Chant Kesava! Madhava! Govinda!
Chant Krishna! Ananda! Ever Blissful One!
Chant O Lover of Radha! Hari! Rama!
Chant O Lotus Eyed One, who is dark like the rain clouds!
Chant You who ride on Garuda, wielding the sword of Nandaka!
You cut off the heads of the ten-headed Ravana!
Chant O Friend of Akura! O wielder of the discus!
O Spotless Swan! Destroyer of Kama!
It is said that Sri Ayyaval was overjoyed at this sudden change. However, Sri Sadasiva immediately retired into his inflexible vow of silence.
continued.
Chant O
Sadashiva Brahmendra: continues...
From Nerur, Brahmendra is said to have traveled widely in India, walking naked, as a silent avadhuta even as far as the Turkish border and to Karachi where his third samadhi is located. [After Paitition, this samadhi site may have become unattended and unrecognizable, but it was visited by devotees as recently as the twentieth century. Sadhashiva was said to have possessed a peculiar and very efficient way of walking, or rather moving, at high speed. His mind fixed on the Self, entirely God intoxicated, he traveled lika spirited somnambulist, with no destination, desire or purpose. If he fell down anywhere, he might lie in the same position for weeks without moving. Once he was buried under a haystack only departing when the hay was removed months later. Priests were quoted as saying that they saw him leave one location by moving through air. Despite being covered by the dust and straw, as he himself wrote later, his body was said to glow like gold. There exist many stories of his siddhi leelas that he used for the benefit of others or as a natural part of his yogic sadhana period.
Since his life span appears to have covered seventy to eighty years, we are clearly missing much of his life history; each brief biography has recounted the same tales and facts. What is certain however, is that after long wanderings, he returned to Nerur and lived a quiet stationary life after an incident in which he was attacked by a Muslim ruler. This happened when Sadashiva was moving naked as usual. The Muslim ruler, outraged by his affront by an apparent madman, sliced off one of his arms at the shoulder with his sword. But Sadashiva merely walked on. The monarch, realizing too late that he had wounded a great saint, blocked Brahmendra's path while still holding the bloody
severed arm. Sadashiva's consciousness returned to his body and asked the Muslim Raja what the
matter was. Showing the arm, the Muslim ruler replied:
"I have committed a sin against you. Please forgive me."
Brahmendra replied: "No one has sinned and none has been sinned against. Go."
But the frantic Raja continued to beg for forgiveness, threatening suicide for his awful deed.
"What is that?" Brahmendra asked.
"It is your hand! See I have cut off your arm!" cried the desperate ruler.
Sadhashiva took back his arm, held to his shoulders and the arm resumed its place with no trace of a wound, and he calmly walked past. He reflected, after this incident, that his wanderings might inadvertently cause negative karma to others and he therefore resolved to return and stay in Nerur.
Thoughts on Good Friday - 22.04.2011:
Today Jesus Christ, Son of God has been crucified some 2000+ years back.
Sri Bhagavan said about crucifixion
of Christ:
"Christ remained unaffected when crucified. He only felt pity for those who responsible for His crucifixion and prayed to God to forgive them as they 'know not what they were doing'."
Sri Bhagavan also quoted to Sri Tapas Swami, from Yoga Vasishta:
"He who sees Himself as free from the body idea, knows it not even when the body is cut asunder, in just the same way as the sugar candy whether dried in fire or cut remains sweet. Just as the wife carried on with the household chores though ever doting on her husband, so too the Jnani remains ever in the Supreme State, though engaged in activity."
Jesus returned to Eternity on Sunday, which is celebrated as Easter.
Mr. Chadwick saw life in the face of death. He was admitted to the C.M.C. Hospital, Vellore. His tongue had swollen so much that it filled the entire mouth, preventing him from even making noises. The doctors put questions to him and he could not reply. His end was nearing. A few devotees from the Asramam went to Vellore to see him and comfort him. Surprisingly, Sri Chadwick, started speaking to them:
"Today is Easter!" he said. When it was pointed out him that Easter was a few days hence, he clearly answered them, in his usual loud, clear voice: "Yes! I know. But for me, today is Easter!"
Yes! That was the day of resurrection for this Ramana bhakta. Who spoke those words, but the Spirit within?
[Moments Remembered - V. Ganesan.]
Sadashiva Brahmendra - continues...
Among his chief devotees were the local Rajas of Pudukkottai, Thanjavur and Mysore. Sadasiva once
wrote a mantra or maha-vakya, in the Kaveri sands for Maharaja Vijaya Ragunatha Thondaiman, the ruler of Pudukkottai. The Raja had this mantra written in sand preserved in a golden casket which can still be viewed in a small ancient Dakshinamurty temple in what is today a Muslim quarter of Pudukkottai. In the last period of his life, he summoned the three rajas by his mental powers and called together the Brahmins of the Nerur area, as to inform them that he planned to take Jiva Samadhi on an auspicious day and hour. He told the rulers to have a pit prepared in accordance with the injunctions of Tirumoolar in Tirumandiram for the construction of samadhis. But his royal devotees were not to be so easily persuaded, they pleaded with him to reconsider his sad decision. His answer, like Sri Ramana's parting words, was gentle and instructive but firm.
"You may envision me in your minds. What is the use of seeing this body? Did I not lie buried for months in the sands of the Kaveri? Simply because you do not see me does not mean I am no longer here. It is all right for me."
Before he entered his Samadhi, he made two prophecies, both of which came to pass soon after he was interred:
"After nine days, a sacred Bhilva will sprout over my body. Let this be. It will grow and give shelter. In twelve days, a Brahmachari of Kasi will arrive bearing a while Bana Linga. Place this lingam twelve feet to the east and build a temple over it. Do not cover the Bhilva tree, but build a platform around it."
He slowly moved towards the prepared pit, sat down in meditation posture and entered into samadhi. This was the last time, he was seen on the earth. The three rajas and the grieving devotees shoveled camphor, sand and vibhuti over his erect and still breathing body. As foretold, on the ninth day, a Bhilva sapling sprouted from the soil above his head, and on the twelfth day, a Bana Linga arrived from Kasi, borne by a brahmachari who stated that he had been told by a sage to bring the Bana Linga to Nerur. This lingam was installed close to the samadhi, as Sadasiva Brahmendra had instructed and a temple was built around it. For the protection of three visible symbols, the samadhi, the lingam and the tree, and out of their devotion to their Master, the three rajas erected a wall around the compound. Within this a small ashram flourishes today. The Bhilva tree grew tall and spread a leafy canopy over the samadhi. It thrived until almost the end of the twentieth century. Recently a fire broke out and destroyed more of the recently deceased tree, leaving only the trunk and a few blackened branches. The temple over the Bana Lingam still stands and puja is performed as both these shrines.
contd.,
Sadasiva Brahmendra: continues....
The Manamadurai, behind the sanctum of the beautiful Siva temple dedicated to Anandavalli Somanatheswara, stands Sadasiva's second samadhi. It is said that Sadasiva had made the promise that when he left his physical body, he would appear to a Sastri [priest] of Manamadurai, as well as to another in Karachi. He kept his promise. Behind the Manamadurai samadhi, there is another grove of Bhilva trees, the tree sacred to Lord Siva. Collecting just one Bhilva fruit I brought this back to Sri Ramanasramam, and the Asramam today has 15-20 saplings.
Sundaram, the grand nephew of Sri Bhagavan's mother Azhagammal, still lives beside this powerful and attractive temple, which stands on the banks of the Vaigai river. Sundaram and his wife informed me that Sri Bhagavan used to play in this house as a young boy. Since Manamadurai is only about thirty kilometers from Tiruchuzhi, this is quite possible.
Both Nerur and Manamadurai samadhis radiate a palpable power, in which meditation becomes simple and natural, as if one is sitting in the presence of a great master. On my first venture, when I sat for a few hours at the Nerur samadhi, I was overwhelmed by this silence and likened it to Sri Bhagavan's Presence at His Samadhi -- the power and atmosphere were so similar. Returning a year later, I stayed for three days in Nerur and Karur, and found that the sense of depth and meditative peace was still there. I was never sure of its source, but there was also a sonorous omkar in the atmosphere on this second visit.
Sadasiva Brahmendra is best known today for his devotional kirtanas, and bhajans, dedicated to Siva, Rama, Krishna and Brahman. Twenty three of these songs still exist and are regularly performed. Various scholars assume that the kirtanas and bhajans were all written early in his life. In most of them, he clearly reveals his full blown God-realization as well as his bhakti. Written in Sanskrit, even in translation, the throbbing dance of Lord Nataraja is sensed through the lilting repetition of words and phrases. His anklets rhythmically knocking life into the meanings hidden deep below the perfect surface.
contd.,
Sadasiva Brahmendra: continues...
Most of Sadasiva's Sanskrit verses are out of print today, and fewer still are available in English. A reader might wrongly assume from his bhajans alone that he was solely a bhakta, but reading of his other works reveal him as a profound advaitin, who lived in mystical devotion that was beyond liberation. Among these other works are Siddhanta Kalpavalli, Brahma-tattva-prakasika, Yogasudhakara, Paramahanscharya, Siva manas pujaand Advaita rasa manjari; about eighteen in total. To these philosophical works he brought flashes of poetry, making the highest Vedantic truths available to everyone.
It is hard to pinpoint the time of Sadasiva's awakening from the writings and the songs now available because all of his works demonstrate a deep maturity and authority. In the few kirtanas, we now possess, he moves from the sublime:
"Worship Him who is the quintessence of the Vedas, who is sought by Yoga, whose body is Bliss and who is the support of the worlds...."
and,
"He plays in my Heart, Rama; He plays in my Heart...."
to the Oceanic:
"I am verily Brahman only, by the grace of my good guru, I am verily Brahman only...."
"By the grace of my guru, I am verily Brahman only, Brahman, which is all Chit and Pure Ananda, as revealed by the Upanishads, which is immeasurable and immaculate and which is the one changeless Ocean of Existence and of nectar like Bliss...."
contd.,
Sadasiva Brahmendra: continues..
This brief introduction gives only a few of the many highlights of this extraordinary Jnani's life and teachings. Like Sri Ramana Maharshi, he lived mainly in silence, teaching only through his few verses, bhajans and commentaries, and through the tales left to us of his miraculous life. He was ever devoted to his guru, Sri Paramasivendra, never founding an Ashram or remained with any group of disciples for long. His transcending crowning glory is the Atma Vidya Vilasa, part two. In sixty two verses, on the quintessential experience of the Jnani, are a semi autobiographical song of the transcendental emancipated of the Self realized One. Like the Avadhuta Gita of Dattatreya, it is not a teaching but a series of concise statements of Jnana. These songs were among the favorite verses of Sri Chandrasekhara Bharati, the thirtyfourth Sri Sankaracharya of Sringeri.
His Holiness Sri Sacchidananda Sivabhinava Narasimha Bharati of Sringeri, went to Nerur one hundred and fifty years after the Jiva Samadhi of Sadasiva Brahmendra, before taking his seat as the thirty third Sankaracharya. It is said he still harbored doubts about his attainment of Parisa Yoga, the raising of the prana from mooladhara to sahsrara center. Such was his faith in Sadasiva's living vitality beyond his corporeal grave that he went to Nerur to obtain his darsan and teaching. About one and a half miles from Nerur, his palanquin stopped the bearers complaining that they were unable to move forward due to some force bearing against them. Sankaracharya of Sringeri immediately understood, left the palanquin, and bowing to Sadasiva every few steps, reached the samadhi on foot. He sat at the samadhi alone for three days and nights, only bathing in Kaveri early each morning. On the fourth dawn two voices were heard within the compound wall by the scholars gathered outside. Sankaracharya's doubts were cleared and in gratitude, he composed forty five verses, the Sadasivendra Stavam, forty five verses in praise of Sadasiva Brahmendra, containing the line:
"To Sadasiva our Homage."
concluded.
Atma Vidya Vilasa:
Sadasiva Brahmendra.
A selection of verses from the translation of V. Narayanan.
{This was published with a benediction by Sri Chandrasekharendra Saraswai of Kanchi Math.]
*
I bow down that first great Teacher [Sri Dakshinamurty] who is immaculate , whose lotus hand is in the chinmudra pose, who bestows on His devotees all their desires and who is overflowing with endless bliss.
*
I now begin to say a few sweet words of praise, in order that I may rest in my own Self. I whose divine greatness has been awakened perforce by the teaching of my guru Paramasivendra.
*
The Supreme Soul shines pure and awake, devoid of all mutations, vikalpas. It is unique, eternal and free from passion. It is an indivisible whole, untouched by Maya and free from the gunas.
*
By the grace of his good Guru, the wise man rejoices silently and much pleased at heart and with his mind submerged in his own nature as Existence Knowledge and Bliss.
*
The good ascetic, from whose heart darkness has been dispelled by the sun-like radiance of his good Guru's grace, is sporting in the boundless ocean of Bliss.
*
The Sage rests quiet, visualizing the Atman that remains after he had by his buddhi uncreated the five elements, inverting the order of their creation. [evolution].
*
He wanders about, with his desires crushed, and with his pride, self esteem and envy all gone, realizing in his mind that this universe in its entirety is insubstantial and proceeds from Maya.
*
He sports like a child, plunged in the Ocean of Pure Bliss, and delighted with the diverse actions of men, without any feeling of 'you' and 'I'.
*
Delighted in the Atman [in his Self] and rid of the bondage of karma, the Prince of Sannyasins is wandering about its outskirts of the jungle, like a deaf, blind idiot. Alone the happy one enjoys, remaining in the close embrace of Santi [Peace; equanimity] on the bed of his own Ananda, serene, and unruffled by all other sensations.
continued....
Atma Vidya Vilasa: continues...
The King of Ascetics shines supreme
in his own kingdom, in the majesty of his own blissful Self, having made all the wealth of non attachment his own, and having uprooted his enemies - the sense pleasures.
*
Though the sun be cool, though the moon scorch and the tongue of fire leap downward, the Jivan Mukta knows it to be the work of Maya and does under wonder thereat.
*
He shines supreme enjoying as Existence Knowledge and Bliss, with the blemish of egoism gone, with his mind quite calm and composed and with his thoughts cool and pleasant like the full moon,
*
Having skillfully caught the fickle antelope of his manas in the net of discernment [vimarsana] he, the unique one, reposes in the Self, tired with hunting in the forests of Vedas.
*
Unique, he triumphs, wandering at will in the forest of fearlessness, having felled the cruel tiger called chitta [mentality] with the sharp edged sword of his brave mind.
*
The blemish less Sun of a supreme ascetic stalks unique in the sky of Chit, with his abundant thoughts as the rays causing the lotuses of good men's hearts to bloom.
*
The great Muni shines in the ethereal regions of Chit [Vishnupada], the fit abode of the gods, a spotless moon which causes the blue lilies to bloom and the moonlight of whose wisdom dispels ignorance.
*
The Recluse is the gentle wind which blows pleasantly in the grove of Knowledge-Bliss, and prevents all fatigue by its lovely progress, along with the fragrance of flowers called Realized souls.
*
The Ascetic shines, a peacock in the region of forest, whence fear has fled and where grow the luscious fruit of beatitude [nisreya] and the pleasant flowers of perfect wisdom.
*
Abandoning the desert region of the worthless world, he, the good swan, sports freely in this excellent lake which is all Chit and full of sweet waters of perfect bliss.
continued...
From Spiritual Instructions [Upadesa
Manjari]:
What is the meaning of brahmacharya?
Sri B: Only enquiry into Brahman should be called Brahmacharya.
Will the practice of brahmacharya which is followed in conformity with the four order of life [asramas] be a means of knowledge?
Sri B: As the various means of knowledge, such as control of senses etc., are included in brahmacharya, the virtuous practices duly followed by those who belong to the order of students [brahmacharins] are very helpful for their improvement.
Can one enter the order of ascetics [sannyasa] directly from the order of students [brahmacharya]?
Sri B: Those who are competent need not formally enter the orders of brahmacharya, etc., in the order laid down. One who has realized the Self does not distinguish between the various
orders of life. Therefore, no order of life either helps or hinders him.
Does an aspirant [sadhaka] lost anything by not observing the rules of caste and orders of life?
Sri B: As the attainment [anushtana] of knowledge is the supreme end of all other practices, there is no rule that one who remains in any one order of life and constantly acquires knowledge is bound to follow the rules laid down for that order of life. If he follows the rules of caste and orders of life, he does so for the good of the world. He does not derive any benefit by observing the rules. Nor does he lost anything by not observing them.
Atma Vidya Vilasa - Sadasiva Brahmendra - continues....[selection only].
The great recluse is the cuckoo which coos soft sweet words in the grove which is made cool by the secret lore [tantras] of the Upanishads and where all the Vedas bloom.
*
The excellent man of wisdom is the great lion which sports in the wide forest of Bliss, having torn asunder the wild elephant of delusion [moha] and driven away all the tigers, which are sins.
*
The ascetic is a wild young elephant who, cool and wet from meditation, sports in the high regions of the lofty peak of supreme Knowledge, beyond the reach of the lion, ignorance.
*
The Sage shines supreme, silent and placid, with the ground under the tree as his resting place and with his palm as the begging bowl, wearing nothing but only the jewel of non-attachment.
*
The great recluse who has awakened to the state of the perfect Existence Knowledge and Bliss rests in his house, which is the deserted bush on the river bank, on the rare and very comfortable bed of soft sands.
*
The recluse shines as a king of kings, resting serenely on the soft bed of bare ground, with the cool breeze as his unique chamara [royal whisk] and with the full moon as the lamp of his royal chamber.
*
The king of ascetics takes his rest on a broad slab of stone, which is lovely because on every side of it the pure waters of the river are flowing, while the southern breeze from the Malaya Hills blows gently.
*
Verily the silent sage, ever engaged in inward meditation, takes the alms placed in his hands as foods and wanders along the street like an idiot.
continued...
Atma Vidya Vilasa - Sadasiva Brahmendra - continues.. [selection only]:
Having dissolved the entire world by right knowledge and being under the power of the Perfect Substance, that survives such dissolution, he puts into his mouth by force of prarabdha karma, the handful of food which comes to him.
*
Taking rest in the outskirts of the forest and regarding the entire universe as a mere blade of grass, the yogi, his body smeared with mud and straw, enjoys secret Bliss in regions beyond death and old age.
*
The yogi sees nothing. Nor does he speak. He does not hear any word that is spoken. He remains steadfast in the incomparable region of Bliss, immovable like a block of wood.
*
The great sannyasin who knows the truth of all the Vedas wanders like an ignorant fool unnoticed, devoid of every sense of difference, and seeing only perfection everywhere and in all creatures.
*
Embracing the lady Virati [equanimity] and by bliss overpowered, he sleeps with his hand for a pillow, with nothing for coverlet, and with the bare ground as bedding.
*
In the inner apartments of the Vedas, the king of ascetics delights in self-illumination, as in the company of lovely courtesans whose lingering vestige of difference is all gone.
*
The king amongst ascetics enjoys the company of mukti in the lofty mansions of Truth, which is reached by the broad way of Vairagya and which is lit by the excellent lamp of supreme knowledge.
*
The man who knows the Self accepts as a rosary the rows of blue lily flowers in lonely places and as a divine healing herb [kalpavalli] the absence of carnal desire and as magic pills of immortality, the absence of egoism.
The Sage rejects nothing, considering it bad; nor does he accept anything, considering it good. Knowing that everything is the result of avidya [ignorance], he remains unattached to anything.
contd.,
Atma Vidya Vilasa - Sadasiva Brahmendra - continues - select verses only.
He does not think at all of what is past, nor does he care in his mind about the future. He does not even care what is in front of him. He is One Perfect Bliss in everything.
*
The king of sannyasins rests alone, rooted in the Self and enjoying the inner Bliss. He rejects nothing that comes to him and never desires what does not come to him.
*
Alone, a mendicant is disporting himself as he pleases, free from all bondage, having reached the stage of perfection with his pure, full blown Knowledge Bliss.
*
The great ascetic transcends the rule of varna an d asrama [caste and status], shaking off from him the injunctions and prohibitions [of the Sastras]. He remains merely the perfect Knowledge Bliss.
*
Enjoying the fruit of prarabdha karma, the wise man destroys all karma and having slipped off the bonds which bind him through his body, he becomes verily the Absolute Brahman.
*
The eternal That [Tat] shines, unperceived by the eye, the nose and the tongue, free from the guna of Sattva, Rajas and Tamas, the One Truth, peerless and unafraid.
*
The wise man contemplating daily on the splendor of Atma Vidya described here will grow ripe in the wisdom of the Supreme /soul and reach at once the Ultimate Truth.
*
This is compiled this work named "Atma Vidya Vilasa" composed by Sadasivendra, the disciple of the gracious guru, Paramasivendra.
concluded.
Salutations to the Holy Fee of Sri
Ramana - Video Interview of Swami
Vishwananda -July.-Sept. 2009:
My salutations at the holy feet of Sri Ramana. It was not I who came to Sri Ramanasramam. I came to Sri Ramanasramam because Maharshi Ramana called me in a dream.
I was born in Karnataka. From boyhood I longed to know about the purpose of life. How is it that we are born or selected for this life
and if God is there, how does he come into our life, This thought
churned in me at the age of 11 or 12 years. My mother's mother began to tell me stories from Bhagavatam, Ramayanam and saints like Sri Raghavendra Swami. She sang devotional songs beautifully. As we belong to an orthodox family she did puja and parayana. I was not satisfied with this routine way of life despite its religious tone. There was something divine in me that wanted much more.
Inwardly, I was impelled by the question about "What is this life?" There that was the question mark hanging over my life. My daily routine continued but a problem arose. My family did not like my spending what they called an inordinate amount of time in meditation and study of religious books such as the lives of saints. They wanted me to be oriented to school and to modern education.
At that point, a book on Sri Ramakrishna came into my hands and I read it at once, twice, thrice. His impact on me was intense indeed. Here was the person who having seen God inspired me and I wanted further contact with him. Then I found on my way to the Ramakrishna Mission and participated in all the pujas and activities. I wanted to see God as had Sri Ramakrishna. I asked the resident swamis what precisely Ramakrishna himself had seen of God and if the swamis were making progress in that direction. However, in the end none of them were able to satisfy me.
contd.,
Swami Vishwananda continues....
One day, a senior Ramakrishna monk,
Swami Siddheswarananda, happening to be in Bangalore, mentioned the name of Bhagavan Sri Ramana Maharshi. About the same time, a Kannada translation of Nan Yar? by Sri Bhagavan was given to me. The question 'Who am I?' seemed to be crucial but it was God I wanted to see. I wondered how I could see God since God is not appearing in me but I am appearing in myself. This sounds egoistical and it did not satisfy me saying 'Who am I?' 'Who am I?'. I searched through some other scriptures particularly the Taittriyopanishad, which made a good impact. I was longing to see just one exemplar, Sri Bhagavan Ramana Maharshi. This was in October 1941.
By then I had read more writings of the Maharshi but could understand them as their perspective was so much greater than my mind had the capacity to absorb. I read them again and again and slowly and eventually I was able to understand more. All of a sudden I decided I should see the Maharshi. First finding out how to reach the distant Tiruvannamalai, I set out by train to Villupuram and then another train in which I found myself at Tiruvannamalai. Next I hired a tongavala [horse cart] which dropped me at Sri Ramanasramam, surprising me that the driver took only two annas fare. Walking into the Asramam, I saw so many people sitting around at a Swami seated on a couch in the Hall. All but Swami looked at me. He was gazing through a window out in the sky. He was not looking at anyone. I gave Him pranam and took a seat before Him, and soon to my great astonishment, my mind had become deeply calm and serene. The Swami did not even seem to know that I had come. I became intensely introspective and realized for perhaps for the first time how shallow had been my life. I was a young boy of 20 years age.
continued...
Swami Vishwananda - continues....
Though I gazed at Sri Bhagavan for a long time, He never looked at me. As a sensitive young boy, I was disconcerted that, having come all this way, He did not even make an effort to acknowledge me. I was not recognized as a living being by Him and this troubled me. I sat there for an hour until 11 pm. Then a tall Swami in ochre robes came into the room and for a moment I thought he must be the swami as everyone paid him respect, so I also did namaskar. But having seen in a book the photo of the Maharshi, who was, now I understood, sitting on the sofa, he could not be who I was seeking. Suddenly, He then saw me as if He was looking at Himself and as if I was not myself, but Himself. Strangely I felt He had established Himself in me yet I was not established in Him though He was in my Heart. Yes, that was the first impression of Sri Bhagavan Ramana Maharshi.
I came often to the Asramam during my stay of five or six days and was extraordinarily happy. More than that, when I entered the dining hall I had the privilege of he Maharshi sitting along with us, when we ate. I hailf from Sankaraparampara and had gone to Sringeri Sankara Math to receive darshan of the Sankaracharya, but the experience was not the same. Sri Ramana Maharshi was sitting in the midst of the dining hall and accepting to eat whatever was served to Him, looking equally with us, as if we were His kith and kin. It had a great impact on me. Here is a real way of observing samadharma. Whatever doubts I had had in my heart, was satisfied with this very look of Sri Bhagavan. From that day onwards, I saw no division of good, nor bad, no evil, or otherwise. I began to realize increasingly that all inequalities in life are the creations of our own minds. I also realized that Sri Bhagavan was deeply caring for me even though He seemed not to look at me.
contd.,
Swami Shivananda: continues....
One must remember that in those days, it was not an easy thing to leave the security of the family, home and college to travel to a distant asramam. It thus happened to many who sat in His Presence, that they felt they had received specific personal instructions when Sri Bhagavan spoke in general conversation. In the course of a general conversation, Sri Bhagavan indicated that there was nothing wrong in continuing with education. By education, was also meant the study of philosophy and scriptures and did not mean any discontinuance of school studies to take up sannyasa. I was much inclined to take sannyasa and renounce the world by wearing a koupeenam. But my mother told me,if at all I wanted to take sannyasa it should be according to Sankaraparampara or I should remain like an ancient rishi. There was no proper desire to take sannyasa but there was a very deep thought and desire that I must renounce in order to experience God face to face.
That was my object whenever I came to Sri Bhagavan and there was was a growing desire in me to do something to that end. This sort of inspiration came automatically which I could not explain. I wanted to ask Sri Bhagavan. Sri Bhagavan is Iswara and He is everywhere, Iswara Sarvabhoothanam. Thus, I remained happy and at ease on my return to Bangalore.
On another occasion I had lost my bag at Chengam while coming from Bangalore to Tiruvannamalai. It was about 1 pm. when I arrived at the Asramam, which was closed. G.V. Subbaramayya of Andhra Pradesh saw me and took me in and gave me some food. In this way, Sri Bhagavan came to my help. Once when coming from Bangalore, I was unable to get a reservation and thought that I could not be able to travel but, out of nowhere, was offered a seat. Though, these may seem like trivial incidents, I felt the power of grace helping me and this increased my faith.
contd.,
Swami Shivananda - continues....
I would like to confine myself to relating some incidents in the Asramam itself. There are so many
experiences in the Asramam but Sri Bhagavan was only a Sakshi [Witness]. I have not seen this Sakshi bhava in any but Sri Bhagavan. Sri Bhagavan is the only Sakshi bhuta. And He is the Iswara.
When Cow Lakshmi was ailing at the end of her life, I was a witness to it. Sri Bhagavan came to gosala and called "Lakshmi." The way in which Sri Bhagavan spoke to the cow as if He was addressing his own mother. His body was shaking as He held on to His stick and we were afraid He would fall down. He walked towards her with a limp and sat before Lakshmi. He patter her on the head between the horns. The cow lifted her head and looked at Sri Bhagavan. The eyes of the cow and Sri Bhagavan met in an intense communion. Sri Bhagavan wanted to pour some water on the cow's head so In ran to my room, brought water in a vessel, and slowly poured the water. The cow then quietly rested its head. At that moment, I was touching Sri Bhagavan's hands with water as He laid them on the cow's head. Slowly the cow's soul seemed enter into Him. By that time, many people had gathered around. It was a thrilling experience to see Sri Bhagavan so full of deep concern. Though we think she appeared to be an ordinary cow, with no learning and understanding, the cow had more attachment and love for Him than us. Sri Bhagavan was so affectionate to her just as Iswara who looks after all of us and everything. I thought again and again, how fortunate she was. This scene has remained engraved in my memory. The Lalita Sahasranamam says, Ah Brahma keeta Jananyai Namah: She is in every life from Brahma to the lowly worm.
There is no other place where animals are given ceremonial burials except in Sri Ramanasramam. The Cow Lakshmi was eventually given a decent Samadhi by Sri Bhagavan Himself amidst Vedaparayana and the singing of Vedic songs. Sri Bhagavan erected samadhis for His Mother Azhagammal, a crow, a deer and dogs. This shows His Samabhava
towards all. Sri Bhagavan's Samadhrishti is indeed peerless. Even kings, saints and matadipathis did not have a such a ceremonial honor of a Samadhi as the Cow Lakshmi.
Bharadwaj of Hoshiarpur (The flame of freedom) is an old friend of Sunyata. Bharadwaj who is around 98 years has a few simple videos on line. So sincere, so unadorned. He says "let go, let go, let go!"
Easter 2011 - Thoughts on Easter:
John 20.19-23:
The disciples were afraid of the Jewish leaders, and on the evening of the same Sunday, they locked themselves in a room. Suddenly, Jesus appeared in the middle of the group. He greeted them and showed them his hands and his side. When the disciples saw the Lord, they became very happy.
After Jesus had greeted them again, he said, "I am sending you, just as the Father has sent me," Then he breathed on them and said, "Receive the Holy Spirit. If you forgive anyone's sins, they will be forgiven. But if you don't forgive their sins, they will not be forgiven."
John 20.26-29:
A week later the disciples were together again. This time Thomas was with them. Jesus came in while the door were still locked. He greeted his disciples and said to Thomas: "Put your finger here and look at my hands! Put you hand into my side. Stop doubting and have faith!"
Thomas replied, "You are my Lord and my God!"
Jesus said, "Thomas, do you have faith because you have seen me? THE PEOPLE WHO HAVE FAITH IN ME WITHOUT SEEING ME ARE THE ONES WHO ARE REALLY BLESSED!" [The last sentence in capitals is mine]
Swami Shivananda - continues....
Suri Nagamma had written in one of her letters that one day, a dog came and sat in the midst of audience. Sri Bhagavan looked at it as if he were a great scholar among those learned people gathered together. And what was the language Sri Bhagavan had with the monkeys, squirrels, peacocks and dogs except by His look? Someone was seen opposite the hall cutting leaves from a tree with a stick. Sri Bhagavan was very much upset and scolded him for his action. Sri Bhagavan saw His own
Self in the living trees, their branches, leaves and flowers. That was His Samabhava which I learned from watching Him.
I longed to touch the feet of Sri Bhagavan and thus do namaskaram as traditionally prescribed. However, Venkataratnam, one of Sri Bhagavan's attendants who had become a friend of mine, told me that was not possible with Sri Bhagavan. One he was massaging Sri Bhagavan's legs with oil when I happened to be at his side. Venkataratnam had to go away for a little while, and he asked me to hold the cup of oil. As I was standing with the cup in my hands, waiting for Venkataratnam to return to me, Sri Bhagavan told me, "Hei, why do you stand, go on." I immediately applied oil and massaged His right knee. As I was new and my touch was hard and firm, Sri Bhagavan asked me to slow down and be gentle. After a while, Sri Bhagavan said it was enough. Before I withdrew I bowed and touched His feet with both hands. The joy and thrill I felt could not be explained by words, I had now twice touched Him - at gosala and now. On seeing me touching Sri Bhagavan's feet, another attendant Krishnaswami, who had just arrived, drove me away.
In earlier days, Sri Bhagavan would never look or talk to anybody but simply sat gazing at Space. And yet, we would receive correct answers suddenly without Him even looking at us.
contd.,
Swami Shivananada - continues....
In general, Echammal brought food daily to Sri Bhagavan and He would wait and share the food with her and others. He was so kind to Echammal - like a mother to a child., This was no special treatment and everybody was equal to Sri Bhagavan. I had, after a while, the opportunity to be in the kitchen with Sri Bhagavan at 4 am. to prepare the day's food. Sri Bhagavan meticulously cut vegetables so that nothing was wasted.
Though Sri Bhagavan had not studied Sanskrit, even Ganapati Sastri was in awe of His excellent Sanskrit verses which shows that Sri Bhagavan was sarvajna.
Niranjananda Swami did not like my staying in the Asramam for long periods. But nobody could be stopped from going into Sri Bhagavan's presence. I never went to the kitchen without the Swami's permission. Once Sankara Rao, a banker, some other person and me were walking into the dining hall. Sarvadhikari stopped me for whatever reason. Once on a special occasion, I was serving in the kitchen. When someone said something rotten against the Sarvadhikari I went and hit him. This came to Sri Bhagavan's notice and he told me in stern voice, "You have not come here to hit anybody." I shivered out of fear of Sri Bhagavan, who so directly and fearlessly attacked the egoism of my resentment.
At about 9 pm. on the day of Sri Bhagavan's Maha Nirvana, there was a sudden outburst of the voice,
Bhagavane! {O Bhagavan!). Then a light was seen passing from the Asramam to the Hill just like a satellite. The significance of the light could not be understood by many but it was truly Sri Bhagavan merging with Arunachala. Not only did I but others also picked up the sight from all over Tamizh Nadu, Kerala, Karnataka and even Bombay. It was so crowded then in the Asramam that I could not get near the Nirvana room.
My anumana [inference] is Sri Bhagavan as a Jyoti merged in Arunachala that will always shine.
The day after Sri Bhagavan's Maha Nirvana, I was in the midst of a crowd far away from the Samadhi site near the present old office. Somebody called me to come to the burial site and I was pushed to the left side of the pit where I could spread sand and camphor, as it is the custom. Thus I was privileged to have a little part in the Samadhi ceremony of Sri Bhagavan and this filled my heart with deep gratitude. His body was buried but He is eternally present.
contd.,
Swami Shivananda: continues....
In 1951, I was in Ahmedabad and came into contact with Swami Madhavananda who has visited Sri Ramanasramam and wrote books on Sri Bhagavan. He asked me, "Baba, you have been to Tiruvannamalai. Have you not got enough from Sri Bhagavan Ramana Maharshi there? Is it not?" I said; "Yes." It was a similar case with Swami Ramdas when I asked him, "Papa, according to your book, you went to Tiruvannamalai in 1922 after taking Sannyasa in Tiruchy, and had the darshan of Sri Bhagavan Ramana Maharshi. Why is it that you had not gone again to Tiruvannamalai?" He replied, "Ram, [he invariably addressed every one as Ram], when a river joins the ocean, does the river exist as a river itself?" The implication was that Ramdas had gone to Arunachala and merged in Sri Bhagavan. This was the answer to my query. This is the correct idea which appeals to my mind. This also is experience with Sri Ramana Maharshi who contains as a fountain of love to all mankind.
Recently in Kerala I was giving a talk on Sri Bhagavan Ramana and His philosophy. In the audience
one person declared that then man in the photo i.e Sri Bhagavan had appeared before him. Sri Bhagavan is inside of us and also everywhere and what we have to do is to put ourselves in tune so that His current can pass through us like the breeze of a fan. This is my philosophy and nothing else. From that day I met Sri BhagavanI had not violated His words, though I moved with Papa Ramdas, Anandamayi Ma and the Sankaracharyas, in particular Chandrasekhara Bharati who knew that I was on right path.
Sri Bhagavan is Sri Dakshinamurty to me. While taking food in the plate, a number of items are there but really, it is mainly rice and sambhar. We should concentrate on what is essential and not be distracted by the unnecessary. Though it is difficult to describe the Brahman in words, it is in my experience that Sri Bhagavan has removed my avarana [covering the body of ignorance]. As Lord Krishna said, "Leave everything and surrender to Me."- it is Sri Bhagavan who is the only refuge to me.
contd.,
Swami Shivananda. - continues...
Long time back, I was longing to see
God and as described the god was having sanka, chakara or nagabhooshanam. All these mythological figures are concepts only. As the days passed in association with Sri Bhagavan, I realized that these are all nothing but one's mental thoughts. The importance of Consciousness was injected in me by Sri Bhagavan. It is not that I intended to pursue this orientation but it was Sri Bhagavan who guided to me to it. He is responsible for me moulding on to Him. He is the karta and I am only mud which He holds as if a plaything. I will stick with Him even if it takes a hundred births, on condition that He should take hold of me forever and grant me the divine consciousness.
At the age of 80, I now begin to comprehend what Sri Bhagavan had realized at Madurai in His paternal uncle's house. Atman is chidakasa which is ever pervading and limitless. For all these things, I am not the karta - it is Sri Bhagavan, who steers.
Sri Bhagavan's grace is ever available and we have to search and get it. This search is relevant and total surrender to Sri Bhagavan is Sri Dakshinamurty and both are the same. Learning and earning are parts of life but the main part should be known as we are the children of the nectar, though unaware of this. To get this knowledge, we need a light which is Sri Bhagavan Ramana. He is Swayam Joti Aruna and is waiting for us with an open hand even though He had left the body. The avarana will be removed only Sri Bhagavan's Grace. Sri Bhagavan was never born, never lived, and never died. He has always been here and everywhere.
concluded.
True Self is no-self, our own self is no-self, we go beyond ego and past clever words.
Then the gate to the oneness of cause-and-effect is thrown open.
Not two and not three, straight ahead runs the Way.
Hakuin
Dear Anon.,
"The gate to the oneness of cause of
effect." Wonderful phrase. When Pandits and logicians are fighting which is first, cause or effect, egg or hen, seed or tree.. etc., God is laughing since he is the two-in- one!
Something about God's Particle:
About 10000 scientists in a laboratory in French-Swiss border, have installed a huge machine called Large Hadron Collider. This has been done about 2 years back. They are sending minute primary particles two of them, from the ends to collide with each other to see what is called God's Particle or Boson Particle. They claim that if they find that they would be finding God, i.e. the prime energy which caused big bang where from the entire universe came into existence. This machine had stopped functioning several times in between. Now they claim though not officially some particle has been discovered, but they also secretly admit it is not God's Particle. Several renowned scientists including the famous Stephen Hawking had already expressed that they would not be able to find God's Particle or the Prime Mover for causing the big bang but if at all they found it would only be another prime particle like Neutron or Positron.
The irony is that these scientists have kept one large icon of Nataraja [the dancing God of Hindus],in the front portal of the laboratory. Some place flowers on him and pray for success in their venture!
Nataraja should be laughing at them. Why try to find God outside? Find it within you. One minister from Pandyan Kingdom about 1700 years back and several great Jnanis after him, have found this out.
Oraathar uLLathu OLikkum OLiyane! uLguvaar uLLirukkum oLiayane!
O the Effulgence, who hides, from within, in the Heart, of those who do not realize you!
[Tiruvachakam, Siva Puranam, Line 68]
Upadesa Manjari - Spiritual Instruction:
Question 23 of Chapter III:
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 aspirant who is a householder to discharge his duties properly without this sense?
Sri 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 a 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 attachment the various household duties which fall to his lot according to his past karma, like tool in the hands of another. Action and knowledge are not obstacles to each other.
Desur Akhilandamma is known to members who have read Sri Bhagavan life story in detail. This devout lady was serving Sri Bhagavan and a few devotees who were with Him in 1900. She established a Ramana Center in Desur in 1914, and it is
called Sri Ramanananda Matalayam.
Desur village is on Tiruvannamalai -
Vandavasi highway, about eight kms. south of the Mazhaiyur cross section of the roads.
Mastan Swami who came with Akhilandamma to see Sri Bhagavan attained samadhi 1931. The Samadhi Temple established for Mastan is in Matam Village. This village is in Tiruvannamalai - Vandavasi high way, to the south of Endhal village cross, in about 8 kms. This Samadhi Tample has been renovated by Sri Ramanasramam recently.
Members desirous of visiting Matam village can contact Sri Sundaramurty, Ph: 99422 64556.
For Desur Matalayam, one should
contact Dr. Ravi, at 97871 80757.
Desur Matalayalam is going to have its centenary celebrations in the year 2014.
Desur and Matam are six kilometres to each other.
Leaves from Memories - B.C. Mrithyunjaya - Mountain Path - April-June 2009:
I lost my mother when I was fourteen months old and as a result my father had special love for me since I was the last child in the family. He was a retired teacher and was highly respected for his honesty and sincerity and although his life was full of tragedies, he never lost confidence and faith in God.
Till the age of eighteen I had neither heard of Sri Bhagavan nor had seen His photograph. It was exactly on Friday, the 14th April 1950, the Mahanirvana Day of Sri Bhagavan, while I was sitting in front of my house, about 200 miles away from Tiruvannamalai, that I noticed a 'shooting star with a luminous tail' moving slowly across the sky from the South to the North and slowly disappearing. I was astonished at this sight and told my father about it.
I could not get to sleep until late that night as I kept remembering the star. Next morning, when I was still in bed, my father showed me an English newspaper that reported the Maha Nirvana of Bhagavan Sri Ramana Maharshi, along with His photograph. The paper also reported the shooting star that I had noticed the previous night. I gazed at the photo of Sri Bhagavan and was completely absorbed by His blissful look, which haunted me. From that moment, my attitude to life changed. The Lord of Arunachala, Sri Ramana, in His infinite mercy showered upon me His grace and blessings. I began to feel that He and He alone could protect me from the wordly troubles and I developed an urge to visit Sri Ramanasramam as soon as possible, although being young and a student I could not fulfil my ambition as yet. After my graduation, I was employed as a high school teacher in Bangalore. The desire to visit the holy land of Sri Ramanasramam increased day by day. In the meantime, I came in contact with the late Sri Ramachandra Rao, an ardent devotee of Sri Bhagavan.
contd.,
Leaves from Memories: B.C. Mrithyunjaya - continues...
Having decided to visit the Asramam, I went to reserve my seat to Tiruvannamalai, only to find, to my bitter disappointment, that everything was booked for the next two days. At a loss, I was standing disconsolately at the city bus stop when to my great surprise, a stranger approached me and told me that he was a businessman from Tiruvannamalai and had reserved his seat for the return journey but due to unavoidable circumstances he could not go. He also asked me if I could help to sell the ticket he had reserved! For a moment, I was dumbfounded, then I immediately felt that Sri Bhagavan Himself must have sent him to help me. My joy knew no bounds and my depressed attitude disappeared at once. I purchased his ticket and traveled to Tiruvannamalai next morning as scheduled.
The moment I stepped on the holy soil of Sri Ramanasramam, I felt strong attraction to the place and to the silence that prevailed there. The visit awakened me from the sleep of ignorance. At the entrance, I met Sri K. Padmanabhan, who showed me the way to the office. I also introduced myself to the then Asramam president Sri T.N. Venkataraman and conveyed my respects. The happiness that flooded my heart and made me one with the Supreme Lord of the Universe, Sri Ramana is indescribable. Though I had not been fortunate enough to see Sri Bhagavan in His physical frame, He blessed me with His Grace and I felt He was as much alive as during His lifetime.
I saw that Sri Bhagavan, the universal Supreme Being abides in my heart leading me on to the ultimate goal. The Asramam is a veritable Abode of Bliss, for devotees and visitors. The whole atmosphere is charged with universal love. Swami Rajeswarananda told me of the sacred hill of Arunachala and advised me to perform giri pradakshina, which I did in all sincerety and earnestness. I also visited the various caves situated on the Hill where Sri Bhagavan spent His early days in seclusion.
Leaves from Memories:
B.C. Mrithyunjaya: continues....
On the day of my departure, I met the President of the Asramam to pay my respects and express my gratitude. Tears rolling from my eyes and voice choked, I began to weep like a child since my attachment to Sri Bhagavan had become so deep that I could not suppress the agony of my departure. The President held me by his hands and consoled me saying, "Sri Bhagavan is everywhere. He is with you all the time whether you are here or not."
From then on, for the next fifty years, I have been a frequent visitor to Sri Ramanasramam and realize how fortunate I am to be at the lotus feet of Sri Bhagavan Arunachala Ramana, which has become
the focal point of my earthly sojourn.
The Holy Hill of Arunachala is very sacred as it is the symbol of peace, purity and eternity. It is the centre of the emancipation of man from 'ego'. It is the Hill of refuge that cures all ills of recurring rebirth. Sri Bhagavan said, "Arunachala is the spiritual center of the world." He encouraged the devotees to perform giri pradakshina.
Karthuragnaya prapyathe phalam
Karma kim param karma thajjadam
- Upadesa Saram Verse 1.
After my retirement from service, I decided to perform mandala giri pradakshina of the Holy Hill of Arunachala, but dire family duties began to haunt me. My children's education was over and they had to be settled in life, which was my responsibility, and so the question of leaving the family for forty eight days became a worry and caused my dilemma, although the ever present faith in Sri Bhagavan never left me. During the hours of distress, I recalled the saying, "The ordainer controls the fate of souls in accordance with their past deeds. He knows his burden." I realized that what has to happen will happen whether I am with my family or in the Asramam. The best way for me was to have faith in Sri Bhagavan and surrender to Him. I continuously gazed at the peaceful countenance of Sri Bhagavan, I was absorbed by Him. This gave me the confidence that I should go ahead with my programme, leaving the entire burden of the family in His hands.
Having decided to go, I wrote the Asramam president and he responded saying that I was welcome. I must confess that whenever I try to accomplish something on my own, I tend to fail miserably in my endeavor. But when I surrender myself to the Lord of the Universe Sri Ramana, the result is instant.
I realized that nothing could happen without His Grace and I had no reason to be despondent. At that stage I remembered Sri Bhagavan's saying, "Surrender, all will be well. Throw all responsibilities on to God. If one surrenders to God, there will be no anxiety. If you are protected by God, you must be able to abide by His will and not grieve over whether things go as you would wish or not. If your desires are fulfilled, do not be elated, and if you efforts are frustrated, do not be disappointed. The elation may be deceptive and should be deceptive and should be checked, for initial joy may end in grief."
Easwarapitham nechaya krutham
Chittashodhakam mukti sadhakam.
- Upadesa Saram - Verse 3.
contd.,
Leaves from Memories:
BC. Mrithyunjaya: continues...
I left for Sri Ramaanasramam on the 10th December 1991. I was provided with a room facing Holy Arunachala and next morning, I completed by abulations by 3 am., prostrated at the Samadhi of Sri Bhagavan for His blessings and started my mandala giri pradakshina.
It is said, that, there are painful situations in one's life that have to be faced with an aching heart. This became almost during my giri pradakshina. I had already completed thirty two of the forty eight days by 12th Jan. 1992, when I developed a severe head ache and was feeling restless, uncomfortable and feverish. It was about 5.30 pm. and I was seated at the entrance of Sri Bhagavan's Samadhi when the President of the Asramam sent word to me to meet him immediately. He told me that he had received a telephone call from my wife who would ring back in an hour. By 6 pm. she phoned me, almost in tears, and asked me to return home as soon as possible since there were problems for my family. The children were nervous and my presence was immediately needed. I was very upset and was in tears of regret that I had to give up my remaining sixteen days of giri pradakshina. I phoned my wife and informed her that I would be returning by morning at the earliest and asked her to manage till then.
I could not get sleep until late night for worry and disappointment, but exactly at 12.20 am. I had the vision of Sri Bhagavan standing at the cot near my head with His cool refreshing smile and He kept on looking at me I was filled with joy. His majestic figure fascinated me beyond words. His gentleness and grace were sublime and all pervasive. The vision remained for about three minutes. After this Divine Experience I did not sleep again. How could I ever describe the indescribable happiness that flooded my heart and made me one with the Supreme Self? Next morning I left for my last giri pradakshina as I had to leave for home early but when I returned to the Asramam, there was another phone call from my wife to inform me that the situation was quite normal, there was no need for alarm and that I need not return home but should stay and complete the remaining sixteen days of giri pradakshina. I was amazed by this news and recalled my experience of the previous with Sri Bhagavan. I realized that He is the single sustenance that protects me against all obstacles. Distress often leads us to God. I stayed back in the Asramam and completed the remaining days of giri pradakshina. As the President said, I am really blessed by Sri Bhagavan's grace.
This experience at the Asramam made me feel that Sri Bhagavan is the very basis of my existence and I am filled with peace and tranquility, love and affection that flow into my heart from the Holy Hill of Arunachalam, which sustains me every minute od my existence. As long as Arunachala Ramana remains enshrined in my heart, no amount of suffering and pain would be able to deflect me from abiding at His lotus feet. I feel that I cannot survive for a moment without His Grace since I have found my new life. As Sri Bhagavan has said: "Guru's Grace is worth more than study and meditation. It is primary, all others are secondary."
concluded.
Letters of Swami Siddheshwarananda,
of Sri Ramakrishna Order:
Swami Siddheshwarananda visted Sri
Bhagavan on a number of occasions, between 1931 and 1936. He was transferred to the Ramakrishan Matha at Gretz, near Paris to be as its Head, a little later. From France, he wrote a number of letters to Sri Arthur Osborne and Smt, Lucia Osborne. These were presented to the Asramam archives by Mr. Patrick Sicard.
[from Mountain Path, April - June 2009]
*
29th January 1956:
At the Feet of Sri Bhagavan, we are all friends. I hope you are getting regularly our monthly Bulletin and often you will find the Presence of Sri Bhagavan evoked in the commentaries on the Gita verses, through quotations from His sayings. I do not know whether you read French, When I read in some papers after His passing away, the words "I shall be here more than ever," I told friends here: "This cannot possibly be the words of Sri Bhagavan." and when you wrote the words He actually pronounced were, "I am not going anywhere, I am here," I got the assurance. Those few words contain the real metaphysics of Vedanta. If it were otherwise, "I shall be here more than ever," those words only would indicate the relgious attitude. Sri Bhagavan is Vedanta condensed to its purest form and His fundamental message is that of pure Jnana.
Owing to ill health for the last so many years, I could do my correspondence regularly. Now, bedridden with a severe attack of coronary thrombosis since 1953, the Presence of Sri Bhagavan and His unperturbed mind stands before me through His wonderful smile and beaming eyes that convey the Vedantic initiation by the look than through words.
contd.,
Letters from Swami Siddeshwarananda:
continues...
*
18th March 1956
You will certainly have read my article on Sri Bhagavan under the title "Vedantic tradition in Sri
Ramana Maharshi" in the souvenir number of the Asramam sometime in 1946. Through the suggestion of friends I would like to publish it as a separate opuscule [publication] and perhaps I may add a few pages of my personal reminiscences. Many of the things related in your book, I have personally heard from Sri Bhagavan Himself. I would like that my Indian English is properly revised and corrected. May I request you the favor of doing this work during your forthcoming holidays?
On the Sivaratri of 1931, I was at the Asramam, and it so happened I could have a long period of silence in His Presence. Sri Bhagavan was practically alone in the Hall as all had gone for circumambulating the Hill. Sri Bhagavan asked me, "Why don't you also go?" I said that 'Sitting near you is as good as walking around the Hill,' and He smiled. I thought that He was very disposed to reply if I asked a question and I asked Him in what way an inquirer coming near Him, who remains in silence, is benefited by His Presence. He told me that persons who come with a lot of questions in their mind and agitated by those questions, project their thoughts on Him; but He being impersonal, the mass of energy liberated from the questioner does not find any place for absorbing those thoughts. SILENCE, as it were, acts like a solid wall on which a rubber ball is thrown up and because of the ball does not stick to the wall, it rebounds and it may so happen that it comes back and cuts at the root of the devotee's mental structure and like a boomerang destroys the whole force of mental vrittis. This, in turn, creates SILENCE in the devotees and when this happens, according to Sri Bhagavan, this is the highest initiation. In expressing this conversation, I have used a modern language. Sri Bhagavan spoke to me in Malayalam. I remember I took a paper and pencil and drew a sketch before Him to represent what I have written before; and Sri Bhagavan smiled and said: "That is it." This explanation I have not so far found anywhere and do you think that I can introduce it in my reminiscences of Sri Bhagavan? I have often spoken about it to Lady Bateman, who had a sublime experience when she met Sri Bhagavan. She wanted explanations and I narrated to her this experience. I have many other touching and personal incidents to relate but I am afraid it would be a sort of snobism to introduce oneself as the object of Sri Bhagavan's grace when the whole pattern of teaching is impersonal.
*
Contd.,
Letters from Swami Siddeshwarananda:
Letter dated 21st May 1956.
(I am giving this in two parts, since it is quite lengthy one and it also covers two different subjects].
*
Yes. Swami Ramdas paid a visit here
and his books are very interesting. You are quite right in telling that 'Having seen Sri Bhagavan, there was nothing else to see.' But if occasion comes, there will be no harm in going to see him. Unless one gets thoroughly incorporated in the doctrine of one's own Guru, it is dangerous, generally speaking, to visit other personalities. The danger does not come from these Great Ones, but from the coterie of disciples that surround them and who always, in their hero worship, want to increase the number of admirers of their own Master. In your case there is no such danger. The personal Guru and the impersonal Truth have become ONE for you. If occasion comes your way, it is nice to meet Swami Ramdas.
contd.,
Letters from Swami Rajeshwarananda:
Letter dated 21st May 1956.
The second part.
*
In 1936, I made a special pilgrimage to Tiruvannamalai to consult Sri Bhagavan about the illustrations of the cow, and the coin given in the commentary of the 2nd mantra of the Mandukya Upanishad. [Harih Aum. Aum, the word, is all this. A clear explanation of it is the following. All that is past, present and future is verily Aum.
That which is beyond the triple conception of time, is also truly Aum.]
In answer to my question, He replied that when an enumeration is done, after counting three, there is a 'four'. to this I raised the objection that there is not only four but all numbers that come after three and He replied that with regard to experience catalogued under different numbers, there can be only three - the state of waking, as number One, the state of dream as number Two and dreamless sleep as number Three. And because, the mind, working on a causal basis, has made an enumeration, we cannot avoid making a state is transcendental and counting that as number Four. All the other infinite series of numbers, each representing the transcendental, can be grouped under nummber Four, thus avoiding the fatigue of counting an infinite series.
I found this explanation extremely original and Bhagavan added that when the causal attitude is known through realization, [anubhava] then the mind will not fly off in search of numbers! It will be concentrated on itself. That mind itself will be known as Brahman. This realization without seeking a causal explanation, is the realization of Turiya, where Turiya is only a transcendental state, but it becomes equated with REALITY. It is from that day, sitting near Sri Bhagavan, that a Vedantic Truth became living!
In fact, at no moment there is experience of the dual. Reality is as such non dual. It is only mental constructions born of ignorance, that create multiplicity. The full significance of the illustrations of the coin given in the Mandukaya Upanishad was communicated by Sri Bhagavan in silent, intuitive way by referring to Turiya as the Fourth. Whenever I explain Vedanta, this communication of the Mahrshi sand prominently in my mind, as the basic instruction in Vedanta. Taking the illustration of the coin in the Upanishad, when the quarter merges into half, the half is again 2 quarters, 2 times a quarter, -- the numerator always remains. When the 3/4 is taken, it is again 3 times a quarter - the numerator is always 1. If we divide it into an indefinite series, the numerator 1 will never be eliminated -- and Vedantically speaking, it is just a symbol. This ONE is the Consciousness of Existence, that never gets objectified, it is existence, SAT,which Sankara uses with great dexterity in his commentary on the Gita, Chapter 11, Verse 16. This ONE is metaphysical intuition. With every cognition it is there. It is non dual.
It is near Sri Bhagavan, this Truth became evident.
Concluded.
R.Subramanian,
"Yes. Swami Ramdas paid a visit here
and his books are very interesting. You are quite right in telling that 'Having seen Sri Bhagavan, there was nothing else to see.' But if occasion comes, there will be no harm in going to see him. Unless one gets thoroughly incorporated in the doctrine of one's own Guru, it is dangerous, generally speaking, to visit other personalities. "
Yes,papa Ramdas is not a dangerous person!For one he did not have Teeth and is absolutely harmless!
I do not agree with what the Swami is saying here.At best this is muddled thinking.Why should one be bothered about a few enthusiastic devotees?What is this idea of 'One's Own Guru'?Devotion to Guru has nothing to do with such infantile ideas.
The company of Great souls is always invigorating and helpful-all are forms of the Guru only.
Namaskar.
Friends,
An Excerpt from The Gospel of Sri Ramakrishna:
MASTER: "Do you ever dream of me?"
M: "Yes, sir. Many times."
MASTER: "How? Did you dream of me as giving you instruction?"
M. remained silent.
MASTER: "If you ever see me instructing you, then know that it is Satchidananda Himself
that does so."
Again Sri Ramakrishna says:
"One must have faith in the guru's words. The guru is none other than Satchidananda. God
Himself is the Guru. If you only believe his words like a child, you will realize God. What
faith a child has! When a child's mother says to him about a certain man, 'He is your
brother', the child believes he really is his brother. The child believes it one hundred and
twenty-five percent, though he may be the son of a brahmin, and the man the son of a
blacksmith. The mother says to the child, 'There is a bugaboo in that room', and the child
really believes there is a bugaboo in the room. Such is the faith of a child! One must have
this childlike faith in the guru's words. God cannot be realized by a mind that is
hypocritical, calculating, or argumentative. One must have faith and sincerity. Hypocrisy
will not do. To the sincere, God is very near; but He is far, far away from the hypocrite."
"Do you know my attitude? As for myself, I eat, drink, and live happily. The rest the Divine
Mother knows. Indeed, there are three words that prick my flesh: 'guru', 'master', and
'father'.
"There is only one Guru, and that is Satchidananda. He alone is the Teacher. My attitude
toward God is that of a child toward its mother. One can get human gurus by the million.
All want to be teachers. But who cares to be a disciple?"
Namaskar.
Friends,
An Excerpt from 'Guru Ramana':
Then there came a break in my life at Tiruvannamalai.
By the end of 1938 I felt I must go away for a while, as the
next chapter will narrate: not to part company with my
sadhana, but, on the contrary, to prevent it from degenerating
into a colourless, monotonous routine, which I feared might
wreck, or dry up the perennial inspirations which are necessary
for continued efforts. So I planned a leisurely tour in South
India. I visited temples and stayed in holy places for long or
short durations, as the spiritual moods took me. Everywhere
I was well received. No temple closed its doors in my face
anywhere, as it was done to non-Hindus. Wherever I went
Bhagavan’s name acted like a charm, particularly as I had
adopted the Indian dress from the beginning (1936), lived in
Brahmin streets, and ate Brahmin food, which was pure
vegetarian. I even for the time discarded the wearing of
footwear, bathed in Hindu bathing-tanks, and attended
evening temple worship with the smearing of ashes on my
arms and forehead. This proved of much benefit at that stage
of my sadhana. In the end of 1939 I found myself landed in
Anandashram in Kanhangad, on the north Kerala coast, of
which Swami Ramdas was the presiding deity. I had planned
to stay there for a few weeks, but somehow I lingered for
more than eight months.
continued....
Friends,
'Guru Ramana' continued...
Anandashram is very beautifully situated. To the east
stretches a small range of sloping hillocks, almost evergreen
from the torrential rains that fall there in both the monsoon
seasons. To the west a plain gently slopes for almost four miles
down to the sea, across fields sparsely strewn with villagers’
huts, coconut groves, and tobacco plantations, in between
which is wedged a thin strip of the township, which is very
much smaller than Tiruvannamalai. Being far from the public
road the Ashram enjoys a natural, quiet and sweet, idyllic
simplicity, which made it a congenial retreat at that time for
me. So, I liked the place and stayed on, and did my work in
my own way. Even the peculiar atmosphere of this Ashram
suited me in my then moods. After a short while I began to
distinguish the psychical difference between it and
Ramanashram, I was greatly amused when I detected the way
Ramdas was affecting me. It enhanced the boyish tendencies
which had been at times causing me much inconvenience,
and which I had been trying to curb – the loquacity, the
hastiness in action, the quickness of temper, the extreme
sensitiveness to sound, the bouts of paralysing shyness, etc. I
had spent fifteen years (since 1925) in comparative loneliness
and silence, but Anandashram drew me out to the spontaneity
of my adolescence for a good part of the time I was there.
For in Ramdas’s presence the heart expanded with joy,
reminiscent of Krishna’s leela in Brindavan. Joy permeated
everything: the hills, the grazing cattle, the faces round one,
and the very air one breathed – all were joy-inspiring, all
Ramdas’s RAM. In the spiritual life of some devotees what
counts most is genuine bhakti, irrespective of labels and
nomenclature, and Anandashram was, no doubt, surcharged
with it, but it was a bhakti which was nurtured by joy. Joy
and love oozed out of every pore of Ramdas’s being and
infected his neighbourhood.
-----------------------------------
As his disciple,Swami Satchidananda described Papa Ramdas-"If anyone wants me to tell them something about Beloved Papa, I ask them to visualise what it would be like if, by some divine alchemy, Love and Bliss were to coalesce and stand be-fore them as one luminous entity. That is how Papa can be seen with the naked eye."
Namaskar.
Dear Ravi,
Yes. It is only Swami Siddheswarananda's s views. He had written them to Arthur / Lucia Osborne. We do not know what Arthur / Lucia had replied. Views can be different for different devotees/ disciples.
Once Kunju Swami went to attend some function in some Saiva Siddhanta Adeena Mutt. There he met various people and also the guru i.e the Head of that Mutt. He did not prostrate before that guru/Head. Sri Bhagavan asked for the details of his trip and also asked specifically whether he had done namaskarams for the guru. Kunju Swami said 'No. How can I?'
Sri Bhagavan said: "That is not the correct attitude. One can consider any other guru as the form of his own guru and can do namaskaram."
But some devotees have the attitude of one God and one Guru
and it is called in Tamizh literature 'the chastity regarding god and guru.'
Dear Ravi,
It is called in Tamizh:
SaRRum puRanthozhaak kaRpu.
Faith That Saves:
Gopal Sarma - Mountain Path -
July - September 2009:
Sri Bhagavan's teachings were simple. He said that the only way to gain peace and happiness is to end the 'ego' or thought 'I am the body'. Sri Bhagavan accomplished
this goal by 'Self enquiry'. But He also gave us the Aksharamana Maalai path, the path of unconditional love and total surrender to Arunachala.
This past Maha Deepam day, I was listening to the chanting of Akshara Mana Maalai appreciating Sri Bhagavan's kindness - in offering that great hymn to Arunachala, as a life-vest to struggling souls like myself drowning in the tumultuous sea of life. I also found myself appreciating another important person in my life - my mother. It was through her approach to life
and her unconditional love that I came to appreciate the Akshara Mana Maalai path. Sri Bhagavan was God, Guru and everything for her. Her faith in Sri Bhagavan was so spontaneous, total and infectious that we were drawn in effortlessly.
My mother, Rukmani Rangaswami, was a simple woman and was spiritually inclined all her life. She was a dutiful woman and was a great role model for our entire family. As long as I can remember she saw to it that my sisters and I prayed at least twenty minutes daily. The whole family would have to pray every evening in our Puja room and everything else came only after that. Though we were of modest means we were happy and content due primarily to the spiritual values inculcated in us by our parents, especially our mother. My mother's unconditional faith in God helped to tide us over many vicissitudes in our life. In her earlier years, she was captivated by the life and teachings of Sri Ramakrishna and that started off on the path of bhakti which she pursued diligently for the rest of her life. We used to read Vedantic texts and Bhagavad Gia in the house on week ends and attended talks on Sri Bhagavan's Upadesa Saram a couple of times. But the story of how she fell into the web of Sri Bhagavan Ramana's Grace is fascinating and I will try to relate it to the extent I can.
contd.,
Hello.
Now I am troubled with doubts about 'human effot' and destiny.
Are all of the new karma which are made in this life carried into future lives?Or,are part of them consumed in this life?
I think the latter corresponds with my experiences.But if all actions are preditermined when I was born,is the former correct?
Faith That Saves: Gopal Sarma
continues....
In 1991, a very tragic event hit our family. My youngest sister Pavitra was diagnosed with brain cancer, and passed away at the age of 51. She was the healthiest and most spiritual person in the family and it was a rude shock to us all, especially to my mother. Pavitra's last days found myself, my mother and my sister Indira, in Bombay. The days were spent in hospital, and we spent our nights at a friend's apartment. Upon entering the apartment, we were greeted by a large picture of Sri Bhagavan Ramana. One night the three of us decided to sit before that picture and meditate for about twenty minutes. When we got up, we could see a transformation on the face of our mother. She stopped crying and became strong emotionally and spiritually ever since. She became a source of strength for me and Indira.
My mother said thereafter that Sri Bhagavan had dispelled her grief and given her the strength to face the impending loss of her ailing daughter in the true spirit of a Vedantin. These words were so soothing to everyone in the family because my mother was the most devastated of us all. Since that momentous day when she surrendered totally to Sri Bhagavan in that Bombay apartment, Sri Bhagavan was everything to my mother.
After Pavitra's passing away, we all went the first of many times to Sri Ramanasramam and had darshan of Sri Bhagavan. We felt a peace that has been with us ever since. After that time, my mother, along with my sister Indira, has been regularly visiting Sri Ramanasramam every year to bask in Sri Bhagavan's Grace. At home, she was listening to Sri Ramana bhajans all the time and reading Sri Bhagavan's books and thus leading a very spiritual life. I visited India every year and went with her to Sri Ramanasramam and I could see the glow of peace on my mother's face during that time. She became so strong spiritually after her transformation experience in 1991, that she became a source of strength for the entire family.
contd.,
Faith That Saves: Gopal Sarma:
continues...
She was staying alone in her flat till she passed away in 1999. She used to walk to my sister Indira's house all by herself even when she was in her eighties. When asked how she was so confident to cross the busy streets in Bangalore, she used to say that Sri Bhagavan was always holding her hand and looking after her. It is indeed true that unconditional faith in Sri Bhagavan works wonders. She always had a great sense of humor and spread her cheer and confidence to everyone, young and old. She took lessons in harmonium at age 80 so that she can sing and play Sri Ramana bhajans during her daily prayer! Her determination to do giri pradakshina in Tiruvannamalai bore fruit at 82 years of age when she decided to go with a few of her friends during one of her trips to the Asramam. Though many advised her not to do it. When I came to know about this, I called her and also asked her why she did this. She said that Sri Bahgavan okayed it for her and that is all that mattes!
When she was in the hospital during her last days, she told me and my sister that we should not let anyone come and bother her at that time as she just wanted to chant only Sri Bhagavan's name till her last breath and that is precisely what she did. She also gave us a lot of Sri Bhagavan's upadesa asking us not to cry when she died as death is only for the body. She gave me to keep this envelope containing a wallet size picture of Sri Bhagavan Ramana and a small personal note which said, "Ramana, stay with my son Gopal and protect him always." She asked me to keep this envelope under my pillow and pray to Sri Bhagavan before going to sleep everyday. I have been following her instructions strictly ever since.
contd.,
Faith That Saves: Gopal Sarma:
continues....
During her final moments, we were getting emotional but she was very strong and we felt that Sri Bhagavan accepted her and blessed her soul.
Strangely, this was, in a way, corroborated when one of our close friends came to offer condolences. He told us the day after her death
that he had a dream that my mother went to Sri Ramanasramam and was proceeding toward a black statue and never returned! That friend had never visited the Asramam and did not know anything about a black statue in the Asramam. So we felt that it must be Sri Bhagavan Ramana telling us through this friend that mother merged with Sri Bhagavan shedding her body.
How I wish I could get that kind of faith in this lifetime.
[Sri Gopal Sarma was born in Chennai. In 1953, he met Swami Chinmayananda who introduced him to Sri Bhagavan through The Call Divine. Later he and his family devoted great energies to the formation of satsanghs and Chinmaya centers across the United States. He resides in Connecticut where he is a member of the Sri Ramnana Satsangh.]
concluded.
Dear Shiba,
The karmas [both good and bad] that are done in the present birth are normally said to yield their fruits only in the next birth[s]. However, the karmas are very intense, both good and bad karmas, they tend to yield fruits, in this birth itself. Srimad Bhagavatam says that the very bad karmas of Kamsa [killing all young children of Gokulam, imprisoning his own sister and brother in law, and ill treating them, making every effort to kill Krishna while he was entering the Mathura City, resulted in his immediate death at the hands of Krishna. But Srimad Bhagavatam says that since he was constantly thinking about Krishna out of fear, that thought itself conferred him heavens!
Dear Subramanian.R
Thank you for your reply.
If bad actions that were done by Kamsa lead to his death ,to say that his death is predetermined when he was born seems to be contradictory.
About defenition of 'karma', does it mean only physical activiy or include mental activity?
And about 'fruit of karma',does it mean only sensation of pain and pleasure?Or,does it have more comprehensive meaning?
Dear Shiba,
I think it is a moot point. I think
only date of death is predetermined
and not the type of death, whether death by natural causes, or by accident or from an enemy.
Again the fruits may mean many things. It is not merely sense of pleasure and pain but also gift or boon by god or guru, or begetting a good child, which gives indirect pleasure through some other happening. Or it may be an indirect pain, like a good father begetting a bad child, a good pious lady getting non believing husband.
Upadesa Manjari - Spiritual Instruction:
Chapter III - Anubhavam - Expereince:
1. What is the light of consciousness, Chit Jothi?
It is the Self luminous existence -
consciousness, which reveals to the seer of the world of names and forms both inside and outside. The existence of this existence - consciousness cannot be inferred by the objects illuminated by it. It does not become the object of consciousness.
2. What is the Knowledge - Vijnana?
It is that tranquil state of existence - consciousness, which is experienced by the aspirant and which is like the waveless ocean or the motionless ether.
3. What is bliss?
It is the experience of joy or peace in the state of Vijnana, free of all activities and similar to deep sleep. This is also called the state of kevala nirvikalpa. (remaining without concepts)
4. What is the state beyond bliss? Anandaditam.
It is the state of unceasing peace of mind which is found in the state of absolute quiescence, Jagrat-Sushupti, literally sleep with awareness, which resembles inactive deep sleep. In this state, in spite of the activity of the body and the senses, there is no external awareness, like a child in sleep, who is not conscious of the food given to him by his mother. A yogi who is in this state is inactive even while engaged in activity. This is also called Sahaja nirvikalpa Samadhi, natural state of absorption in oneself without concepts.
5. What is the authority for saying that the entire moving and unmoving worlds depend upon oneself?
The Self means the embodied being. It is only after the energy, which was latent in the state of deep sleep, emerges with the idea of 'I' that all objects are experienced. The Self is present in all perceptions as the perceiver. There are no objects to be seen when the 'I' is absent. For all these reasons, it may undoubtedly be said that everything comes out of the Self and goes back to the Self.
[From the Collected Works of Sri Ramana Maharshi.]
Dear Shiba,
Read this incident. We heard about it around 7.30 pm this evening. An old couple, went to Kerala to visit some important temples. The lady was a bhajan mate of my wife in their weekly classes. After visiting some temples, the couple traveled from one village temple, to another in an auto rickshaw. The auto was dashed by a high speeding lorry from opposite direction, and smashed the auto in seconds. The couple had died on the spot.
Now all the theories right from Vedas and puranas are false. Every theory about destiny is a bluff. Otherwise how can a pious couple, totally harmless, traveling to visit a temple, can meet with this gory death? How do you account for it? Is it karmas of this birth or any previous birth? Nothing can be surmised.
Saint Tiruvalluvar said that the pride of this earth lies in the fact, that a man who was alive yesterday, is not alive today. That is the sports of the God.
As Shakespeare said: As flies to wanton boys, are we to gods, they kill us for their sport.
R.Subramanian/Shiba,
Here is an excerpt from The Gospel of Sri Ramakrishna:
SURENDRA: "God is just. He must look after His devotees."
MASTER: "It is said in the scriptures that only those who have been charitable in their
former births get money in this life. But to tell you the truth, this world is God's maya. And
there are many confusing things in this realm of maya. One cannot comprehend them.
God's ways are inscrutable
"The ways of God are inscrutable indeed. Bhishma lay on his bed of arrows. The Pandava
brothers visited him in Krishna's company. Presently Bhishma burst into tears. The
Pandavas said to Krishna: 'Krishna, how amazing this is! Our grandsire Bhishma is one of
the eight Vasus. Another man as wise as he is not to be found. Yet even he is bewildered by
maya and weeps at death.' 'But', said Krishna, 'Bhishma isn't weeping on that account. You
may ask him about it.' When asked, Bhishma said: 'O Krishna, I am unable to understand
anything of the ways of God; God Himself is the constant companion of the Pandavas, and
still they have no end of trouble. That is why I weep. When I reflect on this, I realize that
one cannot understand anything of God's ways.'
"God has revealed to me that only the Paramatman, whom the Vedas describe as the Pure
Soul, is as immutable as Mount Sumeru, unattached, and beyond pain and pleasure. There
is much confusion in this world of His maya. One can by no means say that 'this' will come
after 'that' or 'this' will produce 'that'."
Namaskar.
Shiba,
"Now I am troubled with doubts about 'human effot' and destiny.
Are all of the new karma which are made in this life carried into future lives?Or,are part of them consumed in this life?
I think the latter corresponds with my experiences.But if all actions are predetermined when I was born,is the former correct?"
As long as the 'I' and 'Mine' are there,one is subject to Karma-the law of Cause and Effect.
The Fundamental problem of being subject to the law of karma is not whether it bears Pleasant or Unpleasant fruit or when it brings forth these fruits-in this life or the subsequent lives.
The Fundamental Problem is that it perpetuates the sense of 'I' and 'Mine' and blocks the realization of the ever present truth of our existence-Self.
The Nature of Good karma is such that it makes the veil less opaque and the nature of Bad Karma is that it makes the veil more opaque.
Now,What is your doubt?Are we doubting whether we are destined to attain self Realization.For Arguement sake,let us say,that we have to be born another million times before we attain the Self.What are we going to do?Are we going to throw the towel and give up our effort?
Is there anything better than striving for Self Realization or attaining God?Do we have any other option but to pursue Sadhana patiently,even if nothing may happen for aeons?
There is joy in just living life this way and who knows that we may forget about 'attainment' and become aware of the ever present Self!Beyond Past,present and Future.
Wish you all the Very Best.
Namaskar.
Shiba,
KARMA: UG seems to say only the actions of a Jnani/God are Karma??All the actions of Ajnani are only reactions which makes us automatic and hence predetermined.Watch from timeline 7:45 :-
http://www.youtube.com/watch?v=U3azqF_OMu4
*****
Karma is an action that is not a reaction and we will never know actions that are not reactions.All our(ajnAnis) actions are reactions.
*****
So I concluded that only Jnani or Eeshwara's actions are not reactions??
A mind can only process/translate one thought at a time.UG says when the translator/mind dies multi-processing happens.That is hear on the telephone,hear noises from the street,smell the flowers in the room and listen to your wife shouting at you *all at a time* with equal concentration.Even a multi-processor based super computer computer will decide(not process) only one instruction at a time but will appear doing many things at the same time.This is the same meaning intended in Chaitanya Mahaprabhus's Simultaneous Oneness and Difference(Achintya BhedaAbheda).
I think Eeshwara(Active God as opposed to Absolute God) is Achintya Bheda-abheda and Jnani is out of state or no state when he is silent.
Now how to deal with it.This is my attitude.As long as there is a Want/Desire there is Freewill and an effort to be made.I add: remember the greater the mismatch between your wants and your abilities and circumstances the greater the grief.
2)The movie is already predetermined but does that stop you going to a movie.
Q)Then what is prarabdha and all that?
A)It is mind's analysis and linking of events.
Q)Then does Eeshwara DJ karma fruits?
A)yeah it appears like that.Dont we control the karma of our pets in our house to an extent:what type of food it eats on a particular day and all that.We have our own karma and the pet it's own.Eeshwara too has his own karma and that too is pre-determined.
Q)I understand but I want to get out NOW I cant bear it anymore?
A)I guess you are asking death here and now.Sorry no short cut.Each one has to complete the due course.Na karmana, Na prajaya...
Q)Atleast can I hasten the process?
A)Simple answer is Yes. Surely we have 'FF' buttons on our video players.But remember the quicker you want it that much intense grief/shit at the same time.Remember the Krishna killing his dearest devotees's only means of survival:the Cow or the grief of Echchammal, Ramana's devotee.
Q)Why the hell did God create me?
A)Yes it can appear like that.It was no God.It was you.Like in the Budhdha's disciple story who went to fetch a glass of water and ended up brooding a family you forgot all about it.There is no flight back home u have to walk back all the distance step by step.
Q)What about dipping in Ganga and dying in Benares?
A)Yes it will work if you totally believe in it without another question.Here and Now.
What is the purpose of life?
This is a stupid question.You had it all and now when grief comes you ask what is the purpose.It is your desires which create a purpose otherwise does the river ask why am I flowing?
What about God's purpose?
He is not the least in any better position than us.If there is one it is already expressing itself(UG).Mere passing shadows in a Godless world?-E M Foster.
Take it easy, take it nice and slow.The Self is not running away anywhere.I recommend taking up a new passion related to where you are at now and keeping urself busy.
Q)I still want it quicker?
A)Do Self-enquiry or billow the Kundalini all the way up.You can do this in say two months flat. Warning:you most likely will go mad or kill yourself.
Q)That's a bit like rocking the boat for me?
A)Starve yourself or raise a hand and keep it like that all life or do japa of ur purest ideal or go after all your desires big time.Lack of desires is Jnana.From where I am I prefer letting it bloom on it's own.:)
-Z
Friends,
An excerpt from The Gospel of Sri Ramakrishna:
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.
Friends,
A wonderful excerpt from The Gospel of Sri Ramakrishna:
"In a certain village there lived a weaver. He was a very pious,soul. Everyone
trusted him and loved him. He used to sell his goods in the market-place. When a customer
asked him the price of a piece of cloth, the weaver would say: 'By the will of Rama the
price of the yarn is one rupee and the labour four annas ; by the will of Rama the profit is
two annas . The price of the cloth, by the will of Rama, is one rupee and six annas .' Such
was the people's faith in the weaver that the customer would at once pay the price and take
the cloth. The weaver was a real devotee of God. After finishing his supper in the evening,
he would spend long hours' in the worship hall meditating on God and chanting His name
and glories. Now, late one night the weaver couldn't get to sleep. He was sitting in the
worship hall, smoking now and then, when a band of robbers happened to pass that way.
They wanted a man to carry their goods and said to the weaver, 'Come with us.' So saying,
they led him off by the hand. After committing a robbery in a house, they put a load of
things on the weaver's head, commanding him to carry them. Suddenly the police arrived
and the robbers ran away. But the weaver, with his load, was arrested. He was kept in the
lock-up for the night. Next day he was brought before the magistrate for trial. The villagers
learnt what had happened and came to court. They said to the magistrate, 'Your Honour,
this man could never commit a robbery.' Thereupon the magistrate asked the weaver to
make his statement.
'The weaver said: 'Your Honour, by the will of Rama I finished my meal at night. Then by
the will of Rama I was sitting in the worship hall. It was quite late at night by the will of
Rama. By the will of Rama I had been thinking of God and chanting His name and glories,
when by the will of Rama a band of robbers passed that way. By the will of Rama they
dragged me with them; by the will of Rama they committed a robbery in a house; and by
the will of Rama they put a load on my head. Just then, by the will of Rama the police
arrived, and by the will of Rama I was arrested. Then by the will of Rama the police kept
me in the lock-up for the night, and this morning by the will of Rama I have been brought
before Your Honour.' The magistrate realized that the weaver was a pious man and ordered
his release. On his way home the weaver said to his friends, 'By the will of Rama I have
been released.'
"A man who has realized God shows certain characteristics. He becomes like a child or a
madman, or an inert thing or a ghoul. Further, he is firmly convinced that he is the machine
and God is its Operator, that God alone is the Doer and all others are His instruments. As
some Sikh devotees once said to me, even the leaf moves because of God's will. One
should be aware that everything happens by the will of Rama. The weaver said: 'The price
of the cloth, by the will of Rama, is one rupee six annas. By the will of Rama the robbery
was committed. By the will of Rama the robbers were arrested. By the will of Rama I too
was arrested by the police. And at last, by the will of Rama, I was released.' "
Namaskar.
Thank you very much for your kind replies,Subramanian.R,Ravi and Anonymous.
My deepest sympathy to your wife's friends,Subramanian.R. I feel very sad to hear that.I can't say anything about that.
Well,Bhagavan surely admit the value of effort to practice atma-vichara.So I should practice it patiently.But sometimes doubts occer and make me troubled.It is due to my immaturity.May Bhagavan bless me!
Thank you
Shiba,
Yes,Earnest ,Patient and persistent efforts is Recommended by all Masters.
I recommend Sri Bhagavan's AppaLam song-it beautifully brings out all the necessary ingredients of Sadhana.
The other thing is to live deeply-If it is doubt,then examine it fully and truly.This way the doubt will be cleared once and for all,for it is just another 'thought' only.If it be sadness, experience it fully and not just entertain it as a mere 'sentiment'.This way,we can quickly set aside what are only incidental and focus on what is intrinsic to us.
Namaskar.
When admiring a painting,
Don't examine the paint.
When meeting an artist,
Don't look at the brush.
mystic monk
Spiritual Instruction - Upadesa Manjari - Chapter II - Abhyasa -
Practice:
1. What is the method of practice?
As the Self of a person who tries to attain Self-realization is not different from him as there is nothing other than or superior to him to be attained by him, Self Realization being only the realization of one's own nature, the seeker of liberation realizes, without doubts or misconceptions, his real nature by distinguishing the eternal from the transient, and never swerves from his natural state. This is known as the practice of knowledge. This is the enquiry leading to Self Realization.
2. Can this path enquiry be followed by all aspirants?
This is suitable only for ripe souls. The rest should follow different methods according to the state of their minds.
3. What are the other methods?
They are 1] stuti 2] japa 3] dhyana 4] yoga 5] Jnana etc.,
4. Is the state of 'being still' a state of involving effort or effortlessness?
It is not an effortless state of indolence. All mundane activities which are ordinarily called effort are performed with the aid of a portion of the mind and with breaks. But the act of communion with the Self [atma vyavahara] or remaining inwardly still is intense activity which is performed with the entire mind and without break.
5. What is the nature of maya?
Maya is that which makes us regard as non existent the Self, the Reality, which is always and everywhere present, all pervasive and Self luminous, and as existent the individual soul [jiva], the world [jagat] and God [para] which have been conclusively proved to be non existent at all times and and places.
6. As the Self shines fully of its own accord, why is it not generally recognized like other objects of the world by all persons?
Wherever particular objects are known, it is the Self which has known itself in the form of those objects. For what is known as knowledge or awareness is only the potency of the Self [atma sakti]. The Self is the only sentient object. There is nothing apart from the Self. If there are such objects they are all insentient and therefore cannot either know themselves or mutually know one another. It is because the Self does not know its true nature in this manner that it seems to be immersed and struggling in the ocean of birth and death in the form of the individual soul.
Suranna - T.R. Kanakammal -
Mountain Path - July - Sep. 2009:
Suranna was one of those rare birds
with plumes of stern vairagya [dispassion] and aparigraha [non- grasping; non possession] who, seeking freedom soared high. He tasted the nectarine bliss of Sri Bhagavan's grace and presence, and mission accomplished, he left no trace behind. He belonged to the tribe of silent and serious sadhakas in the mould of Bhatt Swami. He embodied perfect variagya and simplicity.
He had arrived at the Asramam in the early nineteen forties, a few years before I arrived in 1946, for a permanent stay. He was short and slim. His demeanour was humble and modest. He displayed an unruffled calmness. He wore only a dhoti down to his knees and was bare chested except for a shoulder cloth with which he used to cover his head whenever he went out. None could say whether it was to protect his head from the sun or as a camouflage to escape scrutiny, and being spoken to. This showed his intent to remain solitary and dissuaded others from conversing with him. He kept himself to himself and almost never spoke to anyone not even to Sri Bhagavan. His dhoti and upper cloth were worn and discolored. He always carried with him the book Raja Yoga by Swami Vivekananda. He originally had long black hair but always kept his head shaven by the time I arrived, in 1946, he must have been in his early twenties.
He would sit in the farthest corner of the Old Hall where the two walls joined together, facing the feet of Sri Bhagavan. He would stay in the Hall as long as Sri Bhagavan was there. When Sri Bhagavan went out to walk up the Hill, Suranna too would go out but would be back before Sri Bhagavan returned. He went to the town for madhukari - to collect bhiksha [alms] in his hands in the mornings and evenings. He spent the nights in the premises of the Arunachaleswara Temple.
contd.,
Suranna - continues....
When I arrived in Tiruvannamalai, I stayed with a lady Lakshmi Amma of the Komutty Vysya caste. I learned of Surranna's earlier history from her. He came from a very affluent Vysya family of Komutty sub caste, who lived in Bangalore. He was a college graduate. The only son of his parents, he lost his father early. Of a very generous disposition from his childhood, he spent his pocket money regularly to help poor and needy boys. His detachment was remarkable. He left home and ran away to Arunachala without informing anyone. His mother came to know that he was in the Asramam and arrived suddenly one day to take him home. In those days, there were no guest rooms and visitors had to find their own lodgings. Such lodgings were very scarce and people had to find their own lodgings if they wanted to be near the Asramam. Lakshmi Amma accommodated such visitors in her house and also fed them. Though she would accept money for services rendered, she was generous in feeding the sadhus who lived on the Hill.
Suranna's mother stayed with Lakshmi Amma and sought her counsel. Lakshmi Amma auggested pleading with Sri Bhagavan to advice her son to return home. She followed this advice. She went up to Sri Bhagavan and prayed for his intercession to persuade her son to return home. Overcome with grief, she wept bitterly before Sri Bhagavan -- a scene that was reminiscent of moving sight witnessed at Pavalakundru, when Azhagmmal broke down, after pleading with her son to return home with her to Madurai. Sri Bhagavan twice asked the young man to go back with his mother. This was very unusual because Sri Bhagavan never advised but merely listened.
But the young man showed no inclination to return home. And when he heard that arrangements were being made to take him home by force, he simply vanished. Eventually a sadhu in the temple premises informed his mother that he had left to visit Pandaripura.
contd.,
Suranna - continues....
When I arrived in Tiruvannamalai, I stayed with a lady Lakshmi Amma of the Komutty Vysya caste. I learned of Surranna's earlier history from her. He came from a very affluent Vysya family of Komutty sub caste, who lived in Bangalore. He was a college graduate. The only son of his parents, he lost his father early. Of a very generous disposition from his childhood, he spent his pocket money regularly to help poor and needy boys. His detachment was remarkable. He left home and ran away to Arunachala without informing anyone. His mother came to know that he was in the Asramam and arrived suddenly one day to take him home. In those days, there were no guest rooms and visitors had to find their own lodgings. Such lodgings were very scarce and people had to find their own lodgings if they wanted to be near the Asramam. Lakshmi Amma accommodated such visitors in her house and also fed them. Though she would accept money for services rendered, she was generous in feeding the sadhus who lived on the Hill.
Suranna's mother stayed with Lakshmi Amma and sought her counsel. Lakshmi Amma auggested pleading with Sri Bhagavan to advice her son to return home. She followed this advice. She went up to Sri Bhagavan and prayed for his intercession to persuade her son to return home. Overcome with grief, she wept bitterly before Sri Bhagavan -- a scene that was reminiscent of moving sight witnessed at Pavalakundru, when Azhagmmal broke down, after pleading with her son to return home with her to Madurai. Sri Bhagavan twice asked the young man to go back with his mother. This was very unusual because Sri Bhagavan never advised but merely listened.
But the young man showed no inclination to return home. And when he heard that arrangements were being made to take him home by force, he simply vanished. Eventually a sadhu in the temple premises informed his mother that he had left to visit Pandaripura.
contd.,
Suranna - continues...
Broken hearted, she left Arunachala after requesting the Asramam administration to inform her when her son returned.
Rajagopala Iyer, who was in charge of the library, had been away for sometime and add just returned to resume work. There was no proper elaborate library then. Other than the revolving bookshelf that stood next to Sri Bhagavan, there were just two wooden glass-fronted bureaus, so that books could be clearly seen from the outside. They were in the corner of the room. 'Ramanasramam' would be written on top of them. That wasx all the library consisted of in those days.
When Iyer returned to the Asramam, he noticed Suranna sitting in his usual corner in the Old Hall. He said to Sri Bhagavan, "The young man who went to Pandaripur is back. His mother had left her address and asked us to inform her if he came back here." Sri Bhagavan said: "Yes! Yes! He is back. I noticed him about 10 days ago. He hasn't spoken a word. [Ah ledhu, hoon ledhu]. He hasn't even said that he's been to Pandaripur. So how can I ask him to give us Pandaripur prasadam? What can we do?" People who went on pilgrimage when they came back normally brought prasadam to be offered to Sri Bhagavan and the devotees. Sri Bhagavan continued, "We have to according to their chitta vrittis [mental inclinations.]," meaning let us leave him alone. Nothing further was said.
But Rajagopala Iyer appears to have informed Suranna's mother of his return. As she came back and renewed her attempt to take him home. He repeated his earlier trick of disappearing. She stayed on for sometime, fondly expecting him to come back but it was in vain. After she left he surfaced again! He stayed on at the Asraamam, until Sri Bhagavan's Maha Nirvana, observing his old routine.
One of Sri Bhagavan's attendants, Venkataratnam, was the only person whom he talked to. Though Suranna accepted food he was never knownto accept money from anyone. Sometimes, I had the privilege of offering him food.
After Sri Bhagavan's Maha Nirvana, Suranna left, but came back once, when he stayed with Venkataratnam. He was not seen at the Asramam thereafter.
It was a wonder to observe ripe souls such as Suranna, who were drawn from far and near, to Sri Bhagavan's feet. They absorbed the infinite blessing of His glorious presence and then, at His Maha Nirvana, simply melted away.
Concluded.
Sri Ramana Gives Rama Darsan:
T.K. Sundaresa Iyer.
[This article was discovered in the Asramam Archives, and it was origially from a journal entitiled
Wit and Humor. Duncan Greenlees, later included it after editing,in the book At the Feet of Sri Bhagavan, by T.K. Sundaresa Iyer, in 1962:]
From Mountain Path - July - Sept. 2009.
*
I was a boy of ten in 1908, when I contacted Sri Ramana Maharshi. He was then in the Virupakshi Cave. If you had seen him in those days, you would hardly take him to be a human being, His figure was a statue of pure burnished gold. He simply sat and sat and sat. He rarely spoke. One could easily count number of words He spoke each day. An enchanting personality, He shed a lustre that captivated all. To sit near Him is to be charged with the stream of life giving current that flowed from His Being. His sparkling eyes irrigated the species around Him with the ambrosia of His Being. Peace, Peace, Peace, you have lost your individuality in Him. You have no sense of body, space and time. He absorbs....you. He is your all. He is the all.
Well, well, I remember at this age the first song that I sang before Him. It was Sri Sundarmurty Swami's famous Namasivaya Padigam - Matrupatrenekini. From then He had linked me to His inseparably. I know one and one thought and that is, He is alone exists as Brahman and all else have an appearance of existing, while in reality they are not.
contd.,
Sri Ramana Gives Sri Rama Darsanam:
continues..
After my 19th year, I never had to leave Tiruvannamalai. Sri Kavya Kanta Ganapati Muni was there in Tiruvannamalai. His Vaideeka Sabha was very active. He gave us a series of discourses on Vedas. I was so struck with his magnetic personality and his exposition of the greatness of Sri Bhagavan Ramana Maharshi, that as Brahmin, that I should sit and study the Vedas at his feet. He gladly accepted me as a student. In those days, he lived in the Mango Cave just under the Virupaksha Cave. For eight years, I studied under him. Along with him, I visited Sri Maharshi daily and had the benefit of His Presence. Later,
after Maha Nirvana of Sri Maharshi's Mother Azhagammal, Sri Maharshi came down and the presence Sri Ramanasramam came into existence. From the Hills, Sri Kavyakanta Ganapati Muni and his chelas went daily to Sri Maharshi's Abode. There used to be exhilarating discourses and conversations. When Sri Kavyakanta was in the Hall, Sri Maharshi was seen in full bloom of His Being. They discoursed on various schools of thought. It was the period of very great literary activity at the Asramam Hall. Along with Sri Kavyakanta, were Kapali Sastri, Muruganar, Arunachala Sastri of Madras Gita fame and his devotees, Munagala Venkataramiah, the author of Talks with Sri Ramana Maharshi, Sivaprakasam Pillai and host of others. The Hall was open all the twenty four hours. It was the Moksha Loka of Sri Ramana. Sri Ramana was our Iswara, Guru and Atman, upon that one central personality rested our being. Visitors came, kept on coming. To us there was no greater joy than frequenting Sri Maharshi's presence and getting a glance of His look and charming smile and doing His bidding [Kutreval]. Thus time passed on till 1929. when Sri Kavyakanta left Tiruvannamalai for good, entrusting me entirely in this connection. After going to Sirsi, Sri Kavyakanta wrote in his first letter to Sri Maharshi, to take particular care of me.At the time the post came, I was away at school. Sri Maharshi was particular in keeping this letter under His couch and in the evening, as I entered the Hall, He pulled out the letter from under the couch and read it out to me. He smilingly remarked, "Look here, you must not run away from here. I am answerable to Ganapati Muni Nayana. He may come and claim you from me at any time."
contd.,
Sri Ramana Gives Sri Rama Darsanam:
continues...
Thus I continued in the presence of Sri Bhagavan Sri Maharshi. Our feelings of joy were comparable only to the hosts of Siva in Mount Kailas.
Sri Bhagavan used to say, that Kailas is the Abode of Siva, whereas
Arunachala is Siva Himself. Even
in Kailas, it is all like this. The devotees going to the Presence of Siva worshipping Him day in and day out, and serving Him and hearing from Him the interpretation of Veda and Vedanta. So we had our Bhooloka Kailas at the foot of Arunachalam and Arunachala Paramatman in human form in the personality of Sri Ramana Bhagavan.
It was some day in the month of May, in 1933. I had completed that day 35 years and it was my thirty sixth birthday. After a bath and usual prayers, I went to the Presence of Sri Bhagavan. I sat in a pensive mood. I took a slip of paper and wrote a prayer to Sri Bhagavan. It was a Tamizh Viruttam. I said in it, "Oh, Bhagavan, I had passed these three scores and five and yet I have not yet had a real experience of you. Pray, let me have this day, a touch of your Grace." I handed over this slip of paper to Sri Bhagavan and prostrated. Sri Bhagavan asked me to sit down. I sat while Sri Bhagavan kept staring at me. I too was in a receptive and meditative mood. All of a sudden I was lost to body consciousness and absorbed in Sri
Maharshi. I was turned inward. An endless silence serene was passing before me. Sri Maharshi's voice said: "Look and see what you all desire." I seemed to say, "What do I want? I shall have the fruit of my life if I can have darshan of my dear Sri Ram." I was so much devoted to Sri Rama in those days. All of a sudden, I have darshan of Sri Rama, with Sita, Lakshmanan, Bharata, Satrugana and Hanuman. Oh, the ecstasy of it, how can I describe? I sat, and sat and sat, Sri Maharshi kept His intent look of Grace, of which I could not be conscious. This lasted from 9 am. till quarter past 11. There was a pin drop silence in the Hall, Just about this time, the vision vanished. I rose and prostrated at the Lotus Feet of Sri Bhagavan, with ecstatic tears and hairs upon
their ends, Sri Bhagavan says to me, "What did you see?" "Of course
my dear Ram" was my reply in chocking voice. Sri Bhagavan asked: "Have you read Sri Dakshinamrty Ashtottara?
contd.,
Sri Ramana Gives Sri Rama Darsan:
continues...
Myself: "No, Bhagavan."
Sri Bhagavan: "Then pick up that book."
The book was there near the sofa, and I handed over it to Sri Maharshi. Sri Bhagavan opened it at the proper page, and gave it back to me. I read the last few names of Sri Dakshinamurty and the fifth from the last is Om Sree Yoga Pattabhiramaya Namaha: Sri Bhagavan said, "Sri Rama is Sri Dakshinamurty and Sri Dakshinamurty is Sri Rama. Do you know where Ayodhya is?" The Vedas put it in Surya Mandala and describe it as
Ashta Chakra Nava Dwara Devanam Purayodya and Arunachalam is also
Ashtachakrapuri. Arunachalam is Sri Rama and Sri Dakshinamurty. One need not go to Surya Mandala to see Ayodhya and Sri Rama. All may have it here and now."
Thus Sri Ramana Bhagavan gave darshan as Rama, proving the truth of the statement of that Mahatmas are capable of giving darshan in any form [vide Sri Ramana Gita]. In Krishnavatara, did not Bhagavan give Rama darshan to Hanuman?
Later, I recollected that the darshan with which I was vouchsafed was the same as is famed in Thyagam Brahmam's Pancharatna picture of Sri Rama.
But, dear reader, please do not accuse me of presuming to equate myself with Thyagabrhamam. Jai Sri Rama. Jai Sri Ramana.
concluded.
Upadesa Manjari - Spiritual Instruction:
Abhyasa - Practice - Chapter II:
Question No. 7: Although the Lord is all pervasive it appears, from passages like 'adoring Him through His Grace', that He can be known only through His Grace. How then can the individual soul by its own efforts attain Self realization in the absence of the Lord's Grace?
Sri Bhagavan: As the Lord denotes the Self and as Grace means that Lord's presence or revelation, there is no time when the Lord remains unknown. If the light of the sun is invisible to the owl, it is only the fault of of that bird and not of the sun. Similarly, can the unawareness of the Self -- which is always of the nature of awareness -- by the ignorant, be other than their own fault? How can it be the fault of the Self? It is because grace is of the very nature of the Lord that He is well known as 'the blessed grace'. Therefore the Lord, whose nature itself is grace, does not have to bestow His Grace. Nor is there any particular time for bestowing His Grace.
Subramanian (or anyone else)
Venkatasubramanian, Robert Butler and myself have recently been translating some of Tattuvaraya's verses. I will post the results on this blog is a week or so. While I was researching his works I came across a mention of a poem entitled Tattuvamritam which claims to be a verse biography of Sorupananda (Tattuvaraya's Guru) composed by Tattuvaraya himself. There also appears to be an expanded prose version of this biography entitled 'Vedanta Tattuvamrita Kattalai'. Have you ever come across either of these works, or do you know where a copy could be obtained?
Dear David,
I do not have these poetic and prose works. However, I shall make a search in bookshops in the Cantonment area of Bangalore, where
there are bookshops for old and new books.
Dear David, I have just read the wonderful story of Anna-Marie and Nisargadatta. As the story unfolds it has a unique magical quality.
Any follow up of what happened to this woman regarding her spiritual search or have you heard from her since?
ABHAYASHTAKAM -
1. O Brahman, Lord Ramana, a wish I have to utter in secret at Thy Holy
Feet. I pray Thee, hear it now. True, nothing on earth remains unknown to Thee, the Foremost among the all-knowing. Yet, to keep unspoken what should be spoken, would eat away our hearts.
2. O Lord, O Master Ramana, we, afraid of worldly life with its evils and anxious to be freed from them, have sought refuge at Thy Feet. And yet some fear pursues
us from our hidden foes. It grows irresistibly. I troubles us. Root it out, Lord, or else, give us Sanctuary and give Thy word, 'Fear Not!'
3. O Lord, well Thou holdest all the strings of this world's puppet show. Like Markandeya, fearing death and taking refuge in Siva, in all humility we seek and serve Thy Glorious Being. Does it become Thee, Lord, to withhold Thy Grace and to cause us fear?
4. Here and there, the Vedanta speaks of Brahman inspiring fear. But this is with reference only to objects created by maya, not with reference to Reality. Otherwise, where is the scope for the unobstructed freedom from fear realized by the great ones liberated by a particle of Thy Grace?
5. The Upanishads say that fear will persist so long as the illusory perception of name and form persists. How can can there still be fear of duality for us, who are within sight of Thee, who, firmly established in the non dual Reality, shinest forth in Thine own peerless splendor?
6. Famed as one having taken car the vow to grant liberation to souls in bondage, and as being dedicated to giving sanctuary to the distressed, may the Great Master, beneficent and kind, make us prosperous. May Sri Ramana dispel from our minds, all fear, the product of ignorance, which is the root cause of all misery. This is our prayer.
7. May my mind ever rejoice in the Lotus feet of Lord Ramana! May my mind drink the honey of words from His lotus-mouth! May my mind ever meditated on His resplendent divine form! May the Great Master Ramana be my final Goal!
8. To Sri Ramana, the Supreme Teacher of Truth, the Holy Dweller in Arunachala, self controlled, with body self endoweed through maya, steadfast in the Self, with mind melting in love, calm, ascetic, affording Bliss to those immersed in the ocean of samsara, salutations for ever and ever.
Ever meditate on Sri Ramana, the foremost of sages, Who is one with Lord Arunachala, and who is the bliss to all, as seated in the lotus pose, with a smiling face, embodiment of Lord Dakshinamurty, clad in loin cloth, ever absorbed in the expressible Glory of the Heart, shining by His own light, with eyes full of grace and with devotees serving at His feet.
May the Master Sri Ramana Who pervades and sustains the whole universe, fulfill all the noble desires of those who recite this hymn.
[Sri Jagadiswara Sastry]
The Hill and Manikkavachagar:
Karuna M. Namasivayam [from Desur]
Mountain Path - Jan. - Mar. 2009
*
The Cosmic Fire, the Ruler,
We bow to His Lotus Feet.
Thus commences Periyapuranam.
The Cosmic fire refers to the long holy Arunai [Fire], immeasurable to Brahma and Vishnu. This Periyapuranam truthfully reveals the greatness of Siva devotees. It is well known that Sri Bhagavan Ramana, in His younger days, read only this text. Madurai was the platform on which many a play of Siva has taken place and Madurai has become more famous since Sri
Bhagavan Ramana had His extraordinary spiritual experience here in 1896.
The small wonderful town, Tiruvathavur, is on the banks of the river Vaigai, some 20 kilometers north east of Madurai. This place has been praised by Vayu Devar. Here, there is a Siva
Temple, which pacifies all hearts. Here, Manikkavachagar was born to the Hindu couple, Sambhunathar and Sivanathi. Though his given name i not clearly known, it is know that he was called Vathavurar. One from Vathavur. It has been noted that his period was around 3 Century A.D. At the age of 16, he was well versed and as scholar knew by heart, the SaAvite books and philosophies. On hearing of his studies and scholarship, the Madurai King, Arimarthana Pandyan, desired to honor him by offering a ministership in his cabinet. Although disinterested in his honorary position, Vathavurar's lotus feet traveling to Madurai to accept the offer as this would pave the way for the growth of spirituality and propagate bhakti [devotion].
contd.,
The Hill and Manikkavachagar:
continues....
On hearing that warrior horses were being offered for sale at the Chozhanadu sea-shore, the Pandya King sent his minister Vathavurar with gold and pearls to buy the horses. Accordingly, Vathavurar, along with his men started the travel. As he neared the place called Tiruperundurai [now called Avudaiar Koil], Vathavurar felt an unknown ecstasy in his heart. It slowly dawned on him that he would be graced with the honor of meeting his Guru, through whom, his own Siva bhakti would emerge. This insight did come true! Lord Siva, in order to encompass and bless Vathavurar, incarnated under a Kuruntha tree as an old man and appeared with a few disciples. {Even though this Kuruntha tree has over time faded, it is still being preserved as a monument.] Vathavurar's heart melted as he reached that place. He surrendered to His lotus feet for salvation, and ripened as a Siva fruit, Lord, the Parama Guru, crowned Vathavurar as Manikkavachagar and induced him to sing His praises with the starting inital words, as
Namasivaya Vazhga, Hail, Namasivaya. And so, as the Lord squeezed Manikkavachagar's heart as a honey comb, garlands of poems and verses emerged in Tamizh from his mouth.
Would the Lord Sadasivam, after painfully testing his devotees, be quiet? And so, now the play begins. The Lord Vathavurar, with the funds provided by the king to buy horses, to construct and establish a temple for devotees' peace and serenity! Without any objection, Manikkavachagar faithfully follows the Lord's command and promptly undertakes the task of constructing the temple. The other king's subjects who came along were angry over this, and reported this misuse of funds to the king. The confused king sends a squad to find out and ascertain the truth. And when asked by them as to how to obtain the horses for the king, Manikkavachagar replies: "As ordained by Siva guru, during the day of moolam asterism in the Tamizh month of Aavani, the horses will surely come!"
contd.,
The Hill and Manikkavachagar:
continues....
The king hears about this, and awaits the day Aavani Moolam. As the day nears, the king's expectation diminishes. And so, he orders his guards to severely punish Manikkavachagar. Now surprisingly,
a miracle takes place. At the appointed hour, Aavani Moolam, the Lord gathers all the wandering foxes in the forests, and converts them into horses, and the ghosts into horse riders and then leads the pack into the kingdom. The king repents for his misdeed, order the release of Manikkavachagar. The king then accepts the horses brought by the Lord. And at nightfall, the new horses in the stable turn into foxes again and pounce on and ravish the other horses in the stable. On being informed, the king becomes furious. "How, have you cheated?" -- so saying, the king imprisons Manikkavachagar. The saint in the prison laments and melts in prayer:
Lord, You, who is those days have encompassed me - My body, life and all,
As the unfailing Holy Hill.
Today, when there is a testing time,
and I am in difficulties;
And am I the cause for this?
Kindly do the needful save me.
[Kuzhaitha Pathu, Decad on Melting - Verse 7. The translation by the author is incomplete.]
Thus his faith in Siva strengthens in his inner heart. The term "unfailing holy hill", here refers to Arunachala. Sri Bhagavan Ramana Maharshi also, in Arunachala Nava Mani Maalai says:
"Annamalai! As soon as Thou didst claim me, my body and soul were Thine. Can I then lack anything? What else can I desire? I can hereafter, think only of Thee not of merit and demerit. O, my life. Do as thou wilt, then, my Beloved,
but grant me only ever increasing love for Thy dear Feet!"
{Nava Mani Maalai - Verse 7]
When we compare the these two poems, it is well apparent as to Sri Bhaqgavan's immense compassion and His recognition of Manikkavachagar's greatness. Moreover, many old devotees of Sri Bhagavan opined that Sri Bhagavan refers to Manikkavachagar in verse 106 of Sri Arunachala Akshara Mana Maalai:
"Your ears once heard the sweet songs of those whose very bones melted in love of You. Let them
now accept even these poor words of mine, O Arunachala!"
{Enburugu anbar tham in soRkoL seviyum en,
Pun mozhi koLa aruL Arunachala!]
contd.,
The Hill and Manikkavachagar:
continues....
Lord Siva, the One who fills the hearts of devotees with honey, after knowing the plight of Manikkavachagar, in anger, floods the river Vaigai. And so, as the danger of floods was imminent, the king orders one in every family to assist to raise the dam on the river Vaigai. A barren childless elderly lady, Vandhi, at Madurai was living by preparing food and selling the same after offering them as prasadam to Lord Siva. As this lady, Vandhi, had no other person in her house to follow the king's orders, she waits in front of her house hoping to find any servants to do the work for her - and Lord Siva comes in disguise, clothed in rags and carrying a spade on His shoulders. Vandhi, to save herself from the king's wrath, appoints Him for the job allotted by the king, saying, "I will as compensation offer no monies, but only the food* that I prepare for the Lord!" [* The saint poet calls this food as Pittu - a preparation made cooking broken rice and jaggery, with cardamom and other spices].
And the Lord in rags replies, "What then, even if you give me money, I'd only be getting food, and so, you may give me your food." Then He head to the Vaigai river. And there, instead of doing His allotted work of blocking the Vaigai river in spate, He sings and dances around. Hearing this, the king in anger, rushed there and whips the Lord who is in disguise. The whack on the Lord is felt by all living creatures in the Universe! The king also experiences the whack on his back. Having known the mistake of beating Siva, the Lord, the king seeks pardon. The Lord then stops the rising floods. The penitent king releases Manikkavachagar and requests him to undertake the reign of his entire kingdom. But Manikkavachagar gives up his ministership, and, as a renunciate, visits various places like Uttara Kosa Mangai, Tiruperundurai, Thiruvarur, Sirkazhi, Thillai, Tiruvannamalai, Tirukazhukundram, and sings verses in praise of the Lord. The verses pour out from his mouth as rains. He had the rare darshan of Siva at Tirukazhukundram, [see Tirukazhukundra Padigam in Tiruvachakam, Sadguru Darsanam.] The song Piditha Pathu, Decad on Holding Firm, sung at Sirkazhi, is profound and stays for ever in the devotees' hearts.
contd.,
The Hill and Manikkavachagar:
At Thillai, he wins over the argumentative Buddhists in philosophical debates and makes a dumb princess speak. [Sri Bhagavan has narrated this story once in the Hall.] Here, when he stayed at a mantapam, Lord comes in the form of an old Brahmin, and requested him to once again sing the songs he had earlier already sung and also has them put into written form. These songs were named as Tiruvachakam. Later, Lord Siva, requests Manikkavachagar to compose Tiru Chitrambala Kovaiyar and at the end of this work, Lord
Siva transcribes in His own hands, "This lovely Chitamabalam Udaiayan,
sung by Manikkavachagar." [Manivachakan solla Azhagiya Tiruchitramabalam Udaiyan ezhuthiathu]. He then keeps the palmyra leaves containing these songs, at the steps of Kanaka Sabha, the inner chambers of His sanctum. He then vanishes.
The temple priest finding this script there runs and informs the king. The king sends words for the saint. Manikkavachagar delights in having his songs being written down by and signed by Lord Siva. When asked by the priests and the king, "What is the meaning of your songs?" Manikkavachagar replies, "The One who created this - Him, and their meaning is also Him.", and so saying, during the Tamizh month of Aani {Magha asterism day] he merges in the Light which manifested there and attains Siva-Aikyam [liberation].
We shall now see the relationship with the Holy Hill, of the one who incarnated as Vathavurar, of the one who known as Manikkavachagar, being imparted teachings by Lord Siva, and the one who composed the honey dew, Tiruvachakam. We shall
also see the importance and the greatness of Tiruvachakam.
contd.,
The Hill and Manikkavachagar;
continues...
The work Tiruvachakam flowing as honey removes hardships and brings unending happiness to the readers. It greatness is summed up in the saying, "The one who does not melt in the heart and appreciates this Tiruvachakam, never melts to any other vcrses." Its greatness is still apparent in the fact, that G.U. Pope, the first Westerner to translate the text, shed tears! The sweetness of honey does not diminish over years; also it does
not diminish the sweetness of the fruit pieces mixed with it. In a similar manner, Tiruvachakam stands apart unblemished and also cleanses the hearts of those who chant Tiruvachakam. A few say that Manikkavachagar does not find a place in Sndaramurty's list of 63 saints mentioned in Tiru thondar thohai and also in Periya Puranam. The reason for this is Manikkavachagar is considered as Siva and not as a devotee of Siva! It has been ordained so by Lord Siva as we shall see now.
Such is the greatness of Manikkavachagar. The Tiruvachakam composed by Manikkavachagar, has got 658 verses, under 51 different headings. And each heading has got a sub-heading which denotes the inner meanings, The first section has the foremost place in many Siva devotees' hearts. The first word, Namasivaya Vazhga, Hail, Namasivaya, was given by Lord Siva Himself in Tiruperundurai. In the 16th line, Lord Siva is being praised as "Praise the mountain which grants me not only happiness, but an unending perennial happiness." All can attain happiness momentarily -- butt one can get unending, lasting happiness only when the ego is not there. So, we can infer that the Hill gives unending happiness by extinguishing one's ego. Generally people wish to live a long life. The reality of this is as in this 16th line, "With the grace of Annamalaiyar, attain egolessness and live in bliss."
Sri Bhagavan says in His Akshara Mana Maalai, Verse 1: "O Arunachala! Thou dost root out the ego of those who mediate on Thee in their hearts." Once when Sri Bhagavan's mother was suffering from fever, Sri Bhagavan appeals to Arunachala in the form of a song, "Arunachala, Holy Hill, which has risen as a medicine to dispel the life that springs forth as waves." [Thai thapam aaRRal - curing Mother's Fever, verse 1]. As long as there is ego, there is birth. Dispelling the life that arises as waves is the same as eradicating the ego. Sri Bhagavan says that Arunachala is the medicine that destroys the ego. This is also the same as the statement, "The Hill that grants perennial happiness."
contd.,
The Hill and Manikkavachagar:
During the night, when Sri Bhagavan's Mother attained liberation, on May, 19, 1922, devotees performed rites such as chanting excerpts from the Vedas and the Puranas. At that time, Sri Bhagavan invites Kunju Swami and other devotees, to sing, Tiruvachakam. And so, the whole night, Tiruvachakam was read in chorus music. From this, we can know the importance of Sri Bhagavan gave to Tiruvachakam. Usually Sri Bhagavn does not express His feelings; however, when Sri Bhagavan listens to the singing of Tiruvachakam, he would melt as a candle and shed tears of ecstasy.
Likewise, in many places, in Tiruvachakam, Manikkavachagar has sung verses in praise of Annmalaiyar. So from this we can feel the intense thirst and yearning for the Holy Hill in his heart. The one who sang the greatness of the Holy Hill at places he went, also pays respects to it by visiting Tiruvannamalai.
There is the famous section in the Tiruvachakam entitled Tiruvembavai, which in twenty songs tells of young girls who, fasting during the month of Margazhi [Dec-Jan], wake up in the early morning to worship Lord Siva at the temple. There are no limits to tell about the greatness of Tiruvembavai as Lord Himself appears to Manikkavachagar, who saw that: The Jyoti which has no beginning and end." Even now we can see that those who write about Arunachala have their composition based on this particular line! "The One who is beyond the ancient sages, and the One who appeals to the present ones also" reveals the similarity of this old mountain to the contemporary period. The girivalam Hill which was worhsipped in ancient times is also today circumambulated by faith infused devotees. Equally both poor and rich, educated and also unlettered common people, young and old, officers and laborers, rulers and wayfarersm go around the Hill., Also people upholding old values, as well as scientists and modern thinkers, realizing and respecting the holiness of the Hill, go round the Hill in large numbers. Not only people belonging to this land, but also from other lands, circumambulate this Holy Hill, walking the 14 kms, in a mood of worship, and many are awestruck by this powerful Holy Hill. This was what even in those days Manikkavchagar mentioned as, "The One who is ancient of the ancients, and recent of the modern"
in Tiruvembavai and "Hail the Siva of Southern Lord, Hail Him, the Lord of all lands," in Tiru Ahaval.
In the 17th song of Tiruvembavai, Manikkavachagar refers to the simplicity of the Lord, coming to everyone as, 'the servant who seeks and comes to us, to our homes and places His Golden feet at all our houses.'
contd.,
The Hill and Manikkavachagar:
{Before, I forget, I would like to give in this mid-script, the following information:
1.Robert Butler, Dr. Venkatasubramanian and David Godman have given an article titled: Bhagavan, Manikkavachagar and Tiruvachakam, in four parts, that have appeared in No. 4 issue of MP, 2005, and Nos., 1,2 and 3 issues of MP 2006. Robert Butler
has by himself given the translations of all the twenty verses of Tiruvembavai, in July-
Oct. 2006 issue of MP.
2. The present author Karuna M. Namasivayam, gives the date of the saint poet as 3rd Century A.D. MaRaimalai AdigaL, in his book the
investigation about the time of Manikkavachagar also concludes it as 3rd Century A.D. Once I asked one Saiva Odhuvar in Asramam, they had come to sing some songs on a Jayanti or Maha Nirvana day of Sri Bhagavan, that the date 3rd Century A.D. must be correct, but later saints like Sundarmurty have left him out perhaps due to the fact, that Manikkavachagar wrote only about his Sivanubhavam and not about devotional practices. I am not sure. Butler and others have however placed him around 9th century A.D.]
*
The article continues....
It is well known that Fire and Light is the ancient form of this Hill. The fact that "Manikkavachagar merged with the divine light in Thillai, may also be inferred as "Manikkavachagar merged with the Holy Hill Itself."
During our times, when Sri Bhagavan attained Maha Nirvana, His light traveled to the Hill top and merged in the Holy Hill,. This,
Sri Bhagavan has done by physically
being present near the Hill. Whereas Manikkavachagar had done this without being present in the Hill in Arunai but in Thillai. This establishes the similarity between Manikkavachagar and Sri Bhagavan, as the Lord of the Ganga, Siva revelaed to the kings in his dream that Siva and Manikkavachagar are one and the same.
contd.,
The Hill and Manikkavachagar:
continues....
Once when devotees including G.V. Subbaramayya, were in His Presence,
Sri Bhagavan asked, "Do you know the significance of this day?" Then saying, "Today is Manikkavachagar's Guru Puja. Bhagavan then retreated into deep silence for long hours. This silence pierced the hearts of all present there and they all experienced a blissful state.
This day was July, 22, 1939, i.e
the Tamizh month Aaani magham asterism day. On another guru puja day, Sri Bhagavan indicated the importance of Manikkavachagar by saying, "Let us read Tiruvachakam." Do we have to say that Tiruvachakam would have flowed as a honey flood on that day?
Whenever Devaraja Mudaliar visited Sri Bhagavan, he would bring sweets and offer them to Sri Bhagavan. Sri Bhagavan, who was suffering from shingles, usually avoided sweets. However as Devaraja Mudaliar brought them, Sri Bhagavan accepted and ate them. Having understood this, Mudaliar in a letter wrote to Sri Bhagavan, saying, "Next time, when I come, I shall bring as offering prasad, which would not be harmful to Sri Bhagavan's health." And so, when Devaraja Mudaliar visited Sri Bhagavan next time, he chanted Sivapuranam in Sri Bhagavan's Presence. Sri Bhagavan nodded, accepting this graceful offer and fine gesture as a sweet offering from devotee.
Sometimes, while reading, Devaraja Mudaliar would become emotional , cry and stammer. Sri Bhagavan would pacify him quoting the line from Tiru Sathakam, in Tiruvachakam, Verse 5.9.10: "You can attain me when you crave and cry for me."
Again one time, Sri Bhagavan said to Mudaliar, "How fine would it be if the importance of Sivapuranam, in Tiruvachakam is told to others and how nice it would be if ten people chant the verses in chorus."
We must make this as Sri Bhagavan's direction not only to Devaraja Mudalair, but also to us all, and chant Tiruvachakam as Sri Bhagavan had wished and experience inner bliss.
I most humbly offer my gratitude as a garland to Sri Bhagavan for having graced me with this small article on incomparable Manikkavachagar. Yes, with His Grace, I bow to His lotus feet.
concluded.
David,
I am wondering if you have any knowledge of Sri Gnanananda Giri of Tirukoilur and his relationship to Sri Ramana. In doing some research on Sri Gnanananda, I've come across several stories that he met Sri Ramana at a very early age, in some cases as early as thirteen, well before Ramana's realization, and also afterwards during his early years at Arunachula. Do you have any knowledge of their relationship, if any, and of their meetings, if any? This would seem to be a very important element to Sri Ramana's life story, if true.
From what I gather, Sri Gnanananda was a very important spiritual figure who wandered through much of India and had encounters with most of the great spiritual figures of the last two centuries, and who lived an exceptionally long and full life. Many consider him a “Guru's Guru's Guru” who preferred anonymity and never achieved widespread fame, but whose influence was very powerful “behind the scenes”. His final ashram was in Tirukoilur, not far from Arunachula, and so I wonder if there is any relationship between the two figures, and also the two ashrams. Also, Sri Gnanananda apparently taught a traditional form of self-enquiry, and I wonder if there is any relationship there with Sri Ramana as well.
Broken Yogi
I don't know of any meetings. What are the sources of your information on this?
Spiritual Instruction - Upadesa Manjari:
Chapter I - Upadesa - Instruction:
1. What are the marks of a real teacher [Sadguru]?
Sri Bhagavan: Steady abidance in the Self, looking at all with an equal eye, unshakable courage at all times, in all places and circumstances, etc.,
2. What are the marks of an earnest disciple [sad-sishya]?
Sri Bhagavan: An intense longing for the removal of sorrow and attainment of joy and an intense aversion for all kinds of mundane pleasure.
5. What are the marks of the Guru's
grace?
Sri Bhagavan: It is beyond words or thoughts.
6. If that is so, how is that it is said that the disciple realizes his true state by the Guru's grace?
Sri Bhagavan: It is like the elephant which wakes up on seeing a lion in its dream. Even as the elephant wakes up at the mere sight of the lion, so too is is certain that the disciple wakes up from the sleep of ignorance into the wakefulness of true knowledge through the Guru's benevolent look of grace.
8. How then did some great persons attain knowledge without a Guru?
Sri Bhagavan: To a few mature persons the Lord shines as the light of knowledge and imparts awareness of the Truth.
SRI RAMANA STAVAM
[Sundarananda Swami]
*
1. The unique Being, liberated during life, O Ramana, You are the foremost among sages and the best of men. Living in solitude on the slopes of Arunachala and looking on all with equality You become Lord Dakshinamurty. Surrounded by fortunate disciples and devotees and graciously acceptign the food respectfully offered by them, You remain the most valiant among heroes, the wisest of the wise, the jewel among blissful Knowers and the chief among those fixed in the Self!
2. His own pure Self being clearly reflected in the transcendental Self of non dual Knowledge, realizing "I am He", and surrounded by groups of discerning devotees, Ramana, the Great One, shines peerless, rejoicing in the Self. There are also many other worthy men living on the slopes of Arunachala. But who else but he has realized the Self?
3.According to the words of the Master, Ramana, by meditation, the Jiva is identified with Siva. Be it so. When duality arises as "I am this and He is Siva", who can be their witness? Like gold recovered from sand, Infinite Knowledge arises from the experience of Reality. Is it one? As said in Sad Darsanam, It pervades both real and unreal. It is neither one nor dual but beyond.
contd.,
SRI RAMANA STAVAM:
Sundarananda Swami - continues....
4. First discriminating the Self from the non-self; then practicing dispassion and, according to the holy texts, gaining direct knowledge of the identity of the Self with the Supreme Being, thus passing into the repose [Samadhi] -- the state realized only by sages, pain-free and perfect peace -- such is the order of development according to the sweet
and loving words of the Maharshi. In the matter of liberation, the Vedas also say the same thing, in greater detail and more comprehensively [eg; karma, yoga, upasana, jnana, pitriloka, devayana, satyaloka etc.,].
5. The joy of supreme Knowledge arising, to be fixed in the unequalled bliss of transcendental Brahman - or in ignorance to have the illusion of body, jiva and jagat - when both these states disappear, the Substratum alone is left and it is perfect repose [Samadhi]. There then, the unique, non dual, perfect, transcendental glory - called Ramana - shines forth as "I am".
6. Seeing Ramana and Arunachala, I gained peace and was overcome with joy. With your permission happily I returned to this fine place, Vyasasrama. Now I am seventy five, but have not practiced any kind of sadhana. Yet some unknown light has entered into me. Possessed by it, in Chidambaram I am passing my days, feeling "Thou art this I".
contd.,
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