The previous 'Open Thread' appear to be malfunctioning by posting each comment twice. I am starting a new one to see if that solves the problem.
I omitted to mention earlier that a new feature has been added to the 'Recent Comments' box. Near the top there is an icon of two people. If you click on it, you will see a list of the users who have made the last twenty-five comments. If you then tick the white box to the left of the user's name, the recent comments of that particular user will be featured. You can then open them all with the 'expand all' option, or open them one by one by clicking on the plus sign.
If you want to do a search for older comments, click on the 'next' box and comments 26-50 will display. Click again and 51-75 will appear. And so on. The same search facility is available inside each twenty-five comment block.
I omitted to mention earlier that a new feature has been added to the 'Recent Comments' box. Near the top there is an icon of two people. If you click on it, you will see a list of the users who have made the last twenty-five comments. If you then tick the white box to the left of the user's name, the recent comments of that particular user will be featured. You can then open them all with the 'expand all' option, or open them one by one by clicking on the plus sign.
If you want to do a search for older comments, click on the 'next' box and comments 26-50 will display. Click again and 51-75 will appear. And so on. The same search facility is available inside each twenty-five comment block.
5,000 comments:
«Oldest ‹Older 2001 – 2200 of 5000 Newer› Newest»Mr. Parkhi: Many visitors here tell me that they get visions or thought-currents from you/ I am here for the last month and a half and still I have not the slightest experience of any kind. Is it because I am unworthy
of your grace? If so, I feel it is disgraceful that I being Vasishtakulotpanna [of the lineage of Vasishta] should not have your grace, while far-off foreigners should have it. Will you kindly suggest some prayaschitta [method of expiation] for removing this disgrace?
Maharshi: Visions and thought-currents are had according to the state of mind. It depends on the individuals and not upon the Universal Presence. Moreover, they are immaterial. What matters is Peace of mind.
Devotee: Peace of mind is the result of trance. How is trance got?
Maharshi: Trance is only absence of thoughts. That state prevails in sleep. Do you have enduring peace of mind on that account?
Devotee: It is said in the journal maintained in the Asramam that trance is necessary.
Maharshi: Trance is not something apart to be got anew. You natural state is that of trance.
Devotee: But I do not feel it.
Maharshi: The fact of your contrary belief is the obstruction.
Devotee: Since I have not realized the Self I say that I do not understand my permanent state of trance.
Maharshi: This is only a repetition. That is the obstruction. This arises because you think that the non-self is you. That is the mistake. Do not take the non-self to be the Self. Then the Self will be evident to you.
Devotee: I understand it theoretically, but not practically.
Maharshi: There are no two selves - for the self to speak of the non-
realization of the Self.
Devotee: It is still theoretical to me. How shall I get the trance?
Maharshi: Trance is only temporary in its effects. There is happiness so long as it lasts. After rising from it the old Vasanas return. Unless the Vasanas are destroyed in Sahaja Samadhi [effortless Samadhi], there is no good of trance.
Devotee: But trance must precede Sahaja Samadhi?
Maharshi: Trance is the natural state. Although there are activities and phenomena, yet they do not affect the trance. If they are realized to be not apart from the Self, the Self is realized. Where is the use of trance, unless it brings about enduring peace of mind? Know that even now you are in trance whatever happens. That is all.
Devotee: But how shall I do it?
A scholar remarked: Yato vacho nirvartante apraopya manasa saha [where words fail to reach, along with the mind].
The questioner retorted: It is also said manasaiva aptavyam [to be realized with the mind only].
Maharshi: Yes. The Pure Mind i.e the mind free from thoughts is the Self. The pure mind is beyond the impure mind.
Devotee: Seen with the subtlest of subtlest intellect by subtle seers,
Maharshi: What was said of mind applies to this also.
Devotee: If trance be my natural state, why is it said that trance is necessary to be got before Realization?
Maharshi: That means that one should be aware of his eternal state of trance. Inattentiveness to it is ignorance. Pramado vai mrtyuh
[inattention is death itself].
Devotee: How can I be attentive
without getting trance beforehand?
Maharshi: Very well. If you are so anxious for trance, any narcotic will bring it about. Drug habit will be the result and not liberation. There are Vasanas in the latent state even in trance. The Vasanas must be destroyed.
[From Talks No. 317, January 6, 1937.]
****
What the Maharshi means to me?
J. Jayaraman.
[ Souvenir celebrating the centenary of the Advent, 1896-1996]:
If God be the one that does things and lets everyone else take the credit, then I cannot imagine a better example of God playing the role of man-playing-God than Sri Ramana. Here was an entity incarnated, in mortal coil moving as one among us, concerned intimately with each of our concerns and yet simultaneously above it all, much like the mountain remaining at once earth and heaven bound.
In his eight fold form as the Universe, God leaves no manual for his amsa, the hologram, man. Even so, ingrained in one's experience of this world of senses is the possibility of the Seer being intuited while in the evolutionary act of seeing the world, This experience, primal and child-like, a bliss in itself, is a flash in the pan for most of us, only to be overshadowed by the tyranny of Vasanas, the inner drives towards tasting and acquiring pelf and power. Rare is the individual for whom this flash of lightning in the spiritual firmament endures, 'freezes' as it were, as continuing noon day brilliance. The Maharshi's person and life cannot be struck by His preference for the understatement. Master that He is of the understatement it is not surprising that the Maharshi described His enlightenment as a 'process' of inquiry. But He gives Himself away when He narrates that He 'began' the inquiry by stopping breath and not allowing even the word I to escape. An inquiry conducted with such consummation from its very start could occur and proceed only in a mind already Sattvic as Space. To me it reveals the mystery of the Maharshi; His supreme understatement regarding His status as supreme master, not only after 'death-experience', but even prior to it. I am reminded of the occasion when I witnessed a maestro beginning his recital with an exquisite phrase, only to discover to my astonishment, that he had only been checking the tuning of his instrument!
The advent of the Maharshi is, to me, to say the least the mysterious embodiment of Self that is Silence that is Space. By His own admission there never was a period of Sadhana during His life at Arunachala. There was no difference for Him between the instantaneous 'death' at sixteen years of age, little thereafter, and the excruciating, slow death at seventy one. The gist of His teaching is contained in His teenage replies to His Mother and Sivaprakasam Pillai. There was no evolution in His teaching, or the mode of communication till the last breath.
By His own admission He discovered nothing new for the world, had no particular philosophy to expound, no message for the masses. According to Him, the Lord was doing an excellent job and it was only necessary for the 'individual to attend to the business for which each one is here'. For the Maharshi, instruction could only be on an individual basis and even that could occur only through Silence.
continued.
****
What the Maharshi means to me?
J. Jayaraman, continues....
The inquiry 'Who am I?' is not another technique, or even a better technique. For, technique presupposes
motive. Rather it is natural movement, the inevitable Hobson's choice of one confronting one's awareness, one's extinction in the NOW. Atma Vichara is therefore not another path, but a passionate engagement with an entity unique in
Creation, the feeling "I" a shadow that is at once subject and object and which exists centrally and solely through a relationship of 'mine' and 'not mine' with everything else in Creation. Whatever be the activity of body and mind, this ego entity tends to rise up at the end of the movement to claim credit. Absent during movement itself, its arising after is irrelevant to the activity itself. The child in us engaged in activity for no motive other than the joy inherent in such play. grown up, these acquire motive. Our lives are centered around actions which become means to ends which we erroneously presume will secure our control and ownership of joy!
Maharshi says: "Success or failure depends only on Prarabdha and not on exercise of will or absence of it. Equanimity under all circumstances is the exercise of will." The Maharshi's message is a call to take heed of the role played by ego, by its arrogation of 'doership', in nullifying progress be it through the path of bhakti, karma, yoga or jnana.
The path of Self Knowledge which is central to a final apprehension of the Universe has been extricated from dense overgrowth of technical jargon and illusion, by the Maharshi. Philosophy or Religion, the well meaning and sound custodians of Truth had, become overburdened and made insensitive by feckless growth, become vehicles that seemed to further the very falsehood they sought to negate. It was in a such a scenario of a thorough mix up of priorities of cart put before the horse in a ridiculous if scientific hunt for the Tenth Man, that the Maharshi demonstrated in living example that with ego apprehended all was in a proper place and that both the baby and bath water were a package deal. There was no need to cut down the Tree. The diverging branches of Religion, Ritual, Philosophy and Science were complementary and derived sustenance and sap of meaning and reality from the root I. Without negating any of past traditions, all natural growths relevant to their context in time, the Maharshi put them all in proper perspective for modern man by holding aloft this Truth which must be crucial at any age, at any moment in time. And hold it aloft He did, with dogged, delightful monotone throughout His earthly sojourn.
The Maharshi put to rest much speculation and bandying about the nature and varieties of Samadhi. Much mystery surrounded the nature of Nirvikalpa Samadhi and its compatibility with daily life. The 'ultimate' experience is widely but erroneously understood to arise when one's mind is fixed in the Sahasrara Lotus Center within the cranium in the body. It was the Maharshi who pointed out without mincing words, that any Samadhi ascribed to an area within the body was mental construct, since the body itself was mental construct. Dream experience is sufficient to prove that the 'reality' of a self consciousness within a body which in turn is located within a world is a mental construct. Mind is nothing but thoughts. Every thought is centered around 'I'. The 'I' issues from the heart. the Heart is thus transcendental beyond locations. The Maharshi's reference to the Heart on the right side is a concession along the path, much as the reflection in water pointed out, to someone looking below for the Sun.
Continued....
****
What the Maharshi means to me?
J. Jayaraman.
Continues....
The Maharshi is modern proof of the utter possibility of continuous advaitic experience being consistent with worldly activity. Vasishta's instructions to Rama (in the verses of Yoga Vasishta included by the Maharshi in His Forty Verses - Supplement] urges
him to feign initiative, exhilaration and anxiety during the performance of his role as a king, while ever sporting as the Heart, witnessing the drama of the waking, dreaming and deep sleep of the ego.
It was the Maharshi who gave living meaning to the forgotten word Sahaja Nirvikalpa Samadhi, the effortless inherence of the ego in the Heart. The Maharshi is the unique example in modern times of the possibility within the reach of all, of living an utterly normal life with body, sense and mind, all active and yet remaining transcendent; of a life where nothing need be rejected except the phantom ego. His own life demonstrates, contrary to current consumeristic cliches about the necessity of ego for drive and achievement, that abundant lasting and wholesome work gets done through one who dissolves ego and with it personal petty initiative.
The Maharshi is unique in His non-
proclamation of any purpose behind His advent. A child among children, a prince among the beggars, and monarch among kings, the Maharshi's laser gaze of Silence made sturdy questioners stand in awe, dissolving them along with all their questions. His answers, are direct, free from fine print and so complete in themselves as to be largely independent of the need to be studied in context. He sought no disciples, yet the world is increasingly drawn to Him.
Sri Bhagavan was most casual about the miracles (of bodily distress or worldly anxiety) that were constantly happening to those who reached out for succour to a seemingly unresponsible Maharshi.
Raising the dead, appearing in two places etc., are all recorded. With child like innocence coupled with bubbling banter He related to others in the Hall, of such miracles as were credited to Him by
the beneficiaries. He held that Christ and Krishna did not 'perform' miracles. Such happenings, the Maharshi said, were automatic in the presence of a realized one. To the sage every incident is a miracle of coincidence. He is at one Lord and Lover, Actor and Audience, Will and Circumstance.
continued...
What the Maharshi means to me?
J. Jayaraman.
continues....
In the absence of a Mission, the Maharshi needed no middle men. In the absence of the ego, the Maharshi needed no hours of privacy, to be 'himself' He was the same, whether alone, or attended upon or amidst a crowd. He was thus accessible to all creatures, man and beast, at all times of day and night, during His entire life at Arunachala. Extraordinary in being so utterly ordinary, He is unattainable in being so utterly normal as to lack even those harmless mechanisms and quirks of behavior of body and speech adopted by all of us, great and small. Merciless even from youth as He showed Himself to be towards 'his' ego, He remains an enigma through the abundance of consideration and complete non-violence He showed in His relationship with others lest 'their' ego should be hurt! Lasting change, He said, could only occur from within.
The Maharshi is a master cook, calligraphist and caricaturist, and naturopath, reconteur, editor, and engineer extraordinaire, spoke little and wrote even less. His poems in Tamizh, Sanskrit, Telugu and Malayalam are not only mystic and magnificent mantras, but also potent seeds sown for the integration of a people who are presently so asleep as to consider as weakness the timeless strength inherent in the bewildering bewitching diversity of their culture.
The Maharshi is the ultimate 'outer' guru Dakshinamurti, going as He does out of His way to make the disciple self reliant. The Maharshi is also the ultimate 'inner' guru shining as He does within, shedding light, through the window I, without.
When the ego has a petty life of its own, inner will pitted against outer circumstance. When the ego, in dissolving, embraces all, universal Will operates as Universal Circumstance.
Om Sri Ramanarpanamastu.
concluded.
Image Restoration and Sadhana:
Graham Boyd.
[From Souvenir Celebrating the Advent
1896-1996]
I have been graciously requested to write a little something about my experience in the image restoration work for inclusion in the centenary
publication and I offer this to my fellow devotees in the hope that it may add a little light to the inestimable value of service.
First and foremost I do not know what I have done to deserve the privilege granted to me by Sri Bhagavan Ramana, but can only be eternally grateful for this unique and beneficial Sadhana.
When I first started the work it was undoubtedly with ego uppermost.
I had no idea of how to go about the work and no experience at all with the software, but the idea that I was serving my Guru and fellow devotees brought me comfort and resolve in an otherwise profligate life.
To say that this has not been an easy path is an understatement and its progress has been likened to that of Milarepa. Each time I thought I had accomplished some progress, something would come along to destroy the work or make me start it again. At first this caused me some serious concern and much frustration, but with each repeat I saw that the previous work was flawed, not only in the result but more importantly in my attitude towards my part in it.
In the early years I began to entertain the idea that I had acquired skill in the art of image restoration and that I could consequently earn a livelihood from it in addition to carrying out this sadhana. Little did I comprehend that there is no room in sadhana for worldly ambition and that any such idea destroys in an instant the merit of service to the Guru. This is hard lesson to put into practice, because even the slightest satisfaction with results arouses prided and all the worthless ideas that follow it. Sri
Bhagavan always insisted on perfection of effort which leads to perfection in results, and this can only be achieved when the mind does not interfere with the work.
People have commented that "Sri Bhagavan's Grace must be with you,"
as if such an idea is out of the ordinary but the truth of the matter is that Sri Bhagavan's Grace is always with me and with everyone else and when I am with His Grace, the works goes well but when I think that I have some part to play in it then all I can add to the work is the interference and error. This is the first lesson of service.
The second lesson is patience - unlimited patience. When the work started I was already noted for the patience I displayed with most things, yet within I would often seethe with impatience and become angry, but suppress it. This habit would create some rather destructive time-bombs and poor quality workmanship. Sri Bhagavan always stressed "Endurance and yet more endurance" and through the repeated work I am learning the real meaning of patience - endurance without anticipation is real patience and everything prior to this was a fake.
contd.
Image Restoration and Sadhana:
Graham Boyd:
Continues....
The third lesson is dispassion. Dispassion in the specific work followed by passion in the remaining time of each day, is passion in everything. Dispassion means not seeking reward for the work itself, nor for the service nor expecting worldly fame or betterment through it. It means always standing at the back of the queue and never seeking to reach the front. The work must therefore be done because it is there to do and not for any overt or covert motive, not even the idea of service to the Guru, for this also entails ego.
The final lesson is surrender. Surrender is either total or not at all and this is the hardest of all the lessons to put into practice. Surrender means accepting everything with equanimity and relinquishing even the idea of decision-making. But this is not always possible in everyday worldly life. So for the sake of practicality surrender has to be restricted to that which is dedicated to Sri Bhagavan.
I pray that through the Grace of Sri Bhagavan I might one day learn and be capable of perfectly executing all of the above qualities necessary for genuine sadhana.
Om Sri Ramanarpanamastu.
Concluded.
Viswanatha Swami Aradhana Day:
Today, October 22, 2011, is observed as Viswanatha Swami Aradhana Day. In Sri Ramanasramam, special prayers are conducted at his Samadhi, which is there along with those of Kunju Swami, Muruganar, Ramaswami Pillai and Rajeswarananda, behind Cow Lakshmi's Samadhi, on the higher ground across Annnamalai Swami's rakshana.
Viswanatha Swami merged in Sri Bhagavan in the year 1979, in the Tamizh month of Tula, Krishnapaksha
Dasami, 10th day of waning moon.
Viswanatha Swami, a distant cousin of Sri Bhagavan, we brought up by Sri Bhagavan's Mother, Azhagamma. He fully surrendered himself to Sri Bhagavan in 1923, at the age of 19, and till 1950, spent most of his time either with the Maharshi or with Ganapati Muni. He was a scholar of Tamizh and Sanskrit and translated many Asramam publications like Talks into Tamizh. He edited Mountain Path for some time and authored the famous Sri Ramana Ashottaram, 108 Holy Names of Sri Ramana.
He writes:
"In my first darshan of Sri Bhagavan at the Skandasramam, the very sight of him thrilled me. Something very subtle, seemingly with its center in that body, shone forth, without limitation, engulfing everything else. I felt swallowed by it. I stayed for a week with Sri Bhagavan in that atmosphere of utter purity and serenity. I saw in Sri Bhagavan something quite arresting, which clearly distinguished Him from all others I had seen. He seemed to live apart from the physical frame, quite detached from it. His look and smile had a remarkable spiritual charm. When He spoke, the word seemed to come out of an abyss. One could see immaculate purity and non-attachment in Him and in His movements. I sensed something very lofty and sacred about Him. In His vicinity, mind's distractions were overpowered by an austere and potent calmness. In His presence, the unique bliss of peace was directly experienced. This I wold call Ramana Lahari - 'the blissful atmosphere of Ramana. In this ecstasy of grace one loses one's sense of separate individuality and there remains something grand and all pervading, all devouring."
"Once when Niranjanananda Swami told Sri Bhagavan that I could recite hymns in Sanskrit, He looked at me expectantly and I had to recite a few verses. When I had finished, Sri Bhagavan looked at me and said, 'You have learned all this. Not so in my case. Before I came here I knew nothing and had learned nothing. Some mysterious power took possession of me and effected a thorough transformation.' "
"Once I asked Sri Bhagavan as to how I could rise above my animal existence. He replied with great compasson, 'It is only by awakening a power mightier than the senses and the mind, that these can be subdued. If you awaken and nurture the growth of that power within you, everything will be conquered. One should sustain the current of meditation uninterruptedly. Moderation in food and similar restraints will be helpful in maintaining the inner poise. So long as you identify yourself with the body, you can never escape sex thoughts and distractions.' "
[From Face to Face with Sri Ramana Maharshi, Enchanting and Uplifting Reminiscences of 160 persons, Sri Ramana Kendramu, Hyderabad.]
contd.,
Viswanatha Swami Aradhana Day:
continues...
"Some of the ten devotees living with Sri Bhagavan at the Skandasramam used to sing Tamizh songs in praise of Subrahmanya, son of Lord Siva. Sri Bhagavan used to keep time by tapping with two small sticks on the two rings of an iron brazier in front of Him. While Sri Bhagavan's hands were tapping, His unfathomable look of grace gave a glimpsed of the beyond in silence. It was an unforgettable experience."
"One morning, a devotee was singing with great fervor 'Ramana Sadguru, Ramana Sadguru, Ramana Sadguru Rayane..' When Sri Bhagavan also joined in the singing, the devotees were amused and began to laugh. Sri Bhagavan then commented, 'What is extraordinary about it? Why should one limit Ramana to a form of six feet? Is it not the all pervading divinity that you adore when you sing 'Ramana Sadguru, Ramana Sadguru? Why should I not join in the singing?' We instantly felt ourselves in agreement with Sri Bhagavan."
"Vilacheri Mani Iyer, a senior schoolmate of Sri Bhagavan, noted for his physical strength and rough dealing with anybody whom he disliked, was known as 'Pokkiri Mani' [rogue Mani]. He accompanied his mother to Tirupati. She wanted to break her journey at Tiruvannamalai for Sri Bhagavan's darshan, while going back home to Madurai. Mani agreed on the condition that he should be allowed to drag the bogus sadhu by the ear and bring Him back home.
"However, on reaching the Virupaksha Cave, Mani looked and looked at Sri Bhagavan, and got more and more puzzled as he did so. There was not trace of the ordinary boy Venkataraman, whom he had known. He was an effulgent Divine Being seated in front of him, absolutely still and silent. His heart melted for the first time in his life, tears rolled down his cheeks and the hair stood on end. He fell prostrate before Sri Bhagavan and surrendered to Him. He became a frequent visitor and is a staunch devotee of Sri Bhagavan."
Those who were spiritually evolved had no difficulty in recognizing Sri Bhagavan's state. One such person was Varkala Narayana Guru of Kerala. He once visited Sri Bhagavan at the Skandasramam. At lunch time, Sri Bhagavan invited him to eat with Him and other devotees. After food, when Sri Bhagavan had gone for a stroll to the Hill, he wrote five verses in Sanskrit calling them Nirvritti Panchakam, describing Sri Bhagavan's way of obtaining inner felicity and after reaching Kerala, he wrote another five verses called Municharya Panchakam and sent them to Tiruvannamalai."
[From Face to Face with Sri Ramana Maharshi, Ramana Kendramu, Hyderabad.]
concluded.
The Light is Shining:
Mouni Sadhu:
[From Souvenir Celebrating the Centenary of the Advent, 1896-1996.]
Maharshi has left this world. But those who have understood His 'mission', His message, and His teachings have not remained orphans. He still lives in their hearts and His influence will increase as they advance towards Truth. They do not mourn the departure of the beloved Master and Friend. The same Light is still shining on His pupils scattered all over the world, for it is also the very core of their own being.
When many years ago, one of His pupils said that he wanted to remain at any cost in the Asramam, to be always in the physical vicinity of "Bhagavan", Maharshi answered: "The spiritual Being dwelling in you is the Real Bhagavan. That is what you have to realize."
Can there be loftier spiritual conception? In discovering our own
Real Self we discover at the same time our beloved master. And there
is no other way. This Self is ALL, and nothing exists beyond and apart from It. So there is no use searching for anything else but the Self, all else is illusion.
In a quiet peaceful corner of India, in the last-resting place of the Sage of Arunachala, everyday the remaining disciples and devotees of the Master are gathering. They are singing the same hymns which were sung in the Temple Hall during His lifetime. Silence reigns in its crystalline purity all round and in the hearts of those who are privileged to have witnessed Maharshi's mission. My Indian friends call the present state of Maharshi "Mahasamadhi" which can be translated as 'the great union' or the 'great and final contemplation', which expresses at least in part the beautiful Sanskrit term.
In spite of the fact that a dense and heavy darkness still envelops mankind in this critical stage of evolution, it is an undeniable fact that the real Spiritual Beauty and Greatness irresistibly attract many of us and this is the best proof of the future possibilities hidden in all human beings. It was always so. It will always be so.
The Great Teachers who came down here to shed Light on the path of humanity have always had round them a group to be a fertile soil into which the blessed seeds of True Wisdom fell, not to be dried up but to germinate. The phenomenon of Maharshi is one proof more that the ways of Providence are adapted to the stages of evolution reached by mankind in every era. Now, when the minds of the dwellers on our planet have become somewhat more developed as compared with those of past ages, at least so far as the mass of humanity is concerned -- I do not speak of special individuals - spiritual teaching had to be given in an adequate form.
When many religions and sects were quarreling with each other, there was a need for a presentation of Truth which would transcend all the enclosing walls of particular faiths. This was given by Maharshi.
His teachings can be accepted by anyone sincerely seeking God and Truth independently of the religion in which he has been reared. there is moreover the fact that in the Light of Maharshi's teachings, the truths contained in the Sacred Scriptures of every religion can be easily understood and their seeming contradictions cease to exist for seekers of Truth.
continued.
The Light is Shining:
Mouni Sadhu.
continues....
Self Knowledge, according to the experimental methods of the great Rishis leads us to a religious synthesis. We see the Buddha, the Christ, and minor or rather less known messengers - all speak about the same Reality only the outward way of presenting it may vary in accordance with the needs of the epoch and the possibilities of human understanding. all fanaticism and intolerance which are such great obstacles in our search for God are then dropped.
It is from these two plagues that political and social fanaticisms and despotisms are born and their devastating effects are seen in our times.
Maharshi touches the true cause of all the crimes and misfortunes afflicting humanity. He says clearly: "All sins and wickedness
are born from the false human notion that causes people to identify themselves with their bodies, there is no sin in which the motive of selfishness and this identification with the body cannot be discovered."
It is obvious that all evil can be traced to this cause. Similarly the opposite assertion: "I am not this body. I am the eternal spirit dwelling temporarily in this vehicle of flesh," radically uproots all evil motives.
That is the essence of Maharshi's message, the essence of the teachings of one of the last rishis of India, so far as I was able to understand it.
The Silence through Vichara will stop your restless mind, and the Real will manifest itself. Do not try to hasten the process. Perhaps, this was written for you, not for the outer 'you' but the Real You.
Other questions arise which may be anticipated. Let us answer some of them.
Is the Path shown by one of the last Rishis, appropriate for you? When reading or listening to the teachings and lives of spiritual geniuses whom we call Saints and Sages, your heart melts and you feel that the invisible spiritual current draws you in, then know that it may be a call for you. Let us not extinguish those delicate moments of the spiritual flame which is hidden deep below the layers of our personality. When in such moments everything in you melts in you into a mighty desire to step after Him, after this still unknown but already beloved Master, then in fact HE is calling you. If you see, as in the brightness of a lightning the whole unreality of the visible world, including you temporary, limited form, called till now you, then prepare yourself for the Great Pilgrimage. Forget then the past and the future, your petty aims of the transient physical existence; only the eternal unchanging, glorious Present has henceforth to concern you.
"My broken-down hut leans against rocks. Why does my gate stay open all
day. People line up for government exams. No one sets foot on an ancient
trail."
stonehouse
The Light is Shining:
Mouni Sadhu.
continues....
Everything apart from IT is your false self, your vampire-like ego, your Maya, the realm of the unreal.
If an irresistible desire to enter on the Path does not arise in you, if you cannot realize what this Path is really about, then it is clear the time is not yet ripe for you. The ordinary ways of life are more appropriate. To be honest, good, full of sympathy is a necessary step towards the Direct Path which will reveal itself in due course.
I do not wish to conceal the difficulties which will surely be
encountered on the Path. Therefore you should know that to create evil by thoughts, deeds or feelings when once on Path, will lead to danger and catastrophe. So said the Lord Buddha: "cease to do evil; learn to do good; purify your own heart."
Those are the qualities which develop in the disciple when he really engages in Vichara. The Vichara itself creates these virtues. That is logical. When you cease to recognize your ego, where will be the motive for doing evil? When the ego disappears, all evil goes with it.
The fulfillment of the above three commandments produces a Saint. And Saintship is the first real step to Liberation or Self-Realization. Do not doubt that statement. there are more Saints about at the present time than many people suppose. And they do not all wear monk's robes and shaven heads. They may have the appearance of average men. A Saint can only be recognized if he chooses to reveal himself. And his ways of life apparently do not differ much from that of others. Only an intimate contact with him will reveal his saintship.
A wise yogi once said: "If a flower has honey the bee will find it. It is not the flower which seeks the bee." So it will be with your entry on the Path and discipleship of a Master. As the bee finds the flower, so you will find HIM. Sri Ramana Maharshi said to His intimate devotees:
"There is no alternative for you, but to accept the world as unreal,
if you are seeking truth and truth alone. The simple reason being that unless you give up the idea of the world being real, your mind will always be seeking it. If you take the illusion to be real, then you will never know the real itself, although it is the real alone that exists."
This saying is of great importance to the seeker. How does a disciple realize that condition? It comes gradually, but irresistibly, as your Vichara proceeds. Practically, you feel as if you were separated from your visible and physical form. Walking, speaking and performing different activities you begin to feel that you are beyond and above the acting form. It is a wonderful feeling of freedom and bliss. No doubts or fears exist. These moments in the beginning are rare, it is true, but in the course of progress they come more and more frequently. These are the first rays of Light of your true Self, which is happiness itself.
contd.,
The Light is Shining:
Mouni Sadhu.
continues...
Years ago, when meditating about my Master, I conceived Him to be Lord of Bliss. And when I saw Him, I gave myself to Him for ever. From that time on the world had no more appeal. I lost my little self reflected in the conventional life.
Scriptures say: "Naked must man stand before the Most High". Everywhere we find guiding posts on the Path. By giving up everything we find all. The paradox is realized, the mystical Truth is proved.
If we are unhappy it is our own error. Therefore do not believe that there are circumstances or conditions which are responsible for the darkness in us. This is the ego-mind which begets this life. For all limitations do not concern
the real You.
It is difficult at first to realize our separateness from the visible form, in the state of sleep. For innumerable ages of existence in separate forms, we acquired the habit of merging our consciousness in darkness when asleep. But as the
Vichara proceeds it will enlighten even this bastion of darkness in due course.
When you dive into the Sea, you take off your clothes beforehand. When you dive into the Self, in Samadhi, you must put aside your outer self. The thoughts and emotions must be discarded, at least temporarily, before the
Samadhi can be experienced. Many books could be written about these experiences, but they would be of little use without the practice of Vichara. And then everything comes of its own accord. As Maharshi says, "Knowing the self by means of the Vichara, you will find your Master within yourself."
Now it may be clear why disciples of the Master are always conscious of His Presence. Every devoted seeker will find Him in his own heart, though he has not seen Him in His physical form. And this invisible Presence is as potent as was His physical one.
Nevertheless, there is a strange power and inspiration in the pictures of Maharshi. Were it not so He never would have permitted them to be made.
May the Grace of the Great Being to whom this Souvenir is dedicated, enlighten our endeavors.
Om Sri Ramanarpanamastu.
concluded.
Bhagavan's Photographs: Written in Light.
Dev Gogoi.
[From the Souvenir Celebrating the Advent, 1896-1996.]
When the ancient Chinese sage observed that one picture is worth a thousand words, he was right. When photography was born less than two hundred years ago - still so young - collective wisdom drew from the equally classical Greek to name her, quite literally, 'Writing with Light.'
Today, forty six years after Sri Ramana Maharshi's Mahasamadhi and a century after He quit school and home, we are left with among other
ineffable blessings, His photographs. In a language more direct than speech, silently in the
light, He speaks. Every individual will have his or her favorite image. Whichever it may be, Sri Bhagavan appears alive - powerfully present, full of compassion, totally understanding, radiating an all-embracing wisdom, peace and love.
How many of these wondrous artifacts survive? Most of the original negatives were lost in fire. A current serial numbering takes us to over five hundred separate images. This is a selection of 'good ones' chosen from the rest which are not 'so good'. If one were to count every single negative, as well as photographs and halftone reproductions for which negatives
are no longer available, and include the bad or under-exposed, too dense or too thin, or irreparably damaged - the total figure would be close to a thousand extant images. Not a very large figure.
A drop in the ocean, nonetheless infinitely precious. Consider this industry statistic, slightly mellowed with age, without a pang of existentialist angst, if you can: the estimated number of exposures made in the United States alone in 1988 was 15.46 billion. Add the rest of the planet. Again add guesstimates for as many as you care to contemplate. That's a very large total. Everybody happy? Yes! And we're still shooting, fast as we can see them.
This magical child born of Sun and Earth, light and elements, capturing the quicksilver moment in sliver itself, inextricably interweaving technology and artistry, machinery and meditation, holds also the keys to the heavenly kingdom. Like the Japanese who find the Way in drinking tea, sitting, writing, painting, sword-making or fighting, photography too opens the door.
The American photographer Paul Caponigro expressed his belief that 'the process should involve not just the chemical but also the alchemical linking the photographic tradition to the greater tradition of calling forth a higher consciousness. In the end, tools and materials must allow access to then inner realms of awareness which alone is capable of transcending preconceptions that is above the intellect.
"Through receptivity and communion,
one can open to a higher consciousness, remembering that this quiet inner attention is a most precious energy which can be used throughout the total process. Recording the light of the other subject can be linked with gaining access to one's own inner light."
contd.,
Bhagavan's Photographs -
Written in Light.
Dev Gogoi.
continues...
The earliest surviving photograph of Sri Bhagavan is dated circa 1900, when He was about 21 years old. He is sitting in the easy posture, looking directly, piercingly, at the camera. Dense head of hair, jet black; body long-limbed and lithe, fingernails grown rather long. Behind Him is the bare rock and a triangular niche in the partly plastered wall of the Mango Tree Cave. Photographer unknown [it is now found out that the photographer is from Kumbakonam]. Not too long out of 24-hour samadhi, this youth. No, He is still in Samadhi. God! Looks like
all heaven has broken loose. Why didn't the glass plate, the lens, the camera, the photographer shatter and disintegrate into a blizzard of elementary particles? It is a miracle.
One one occasion, when Sri Bhagavan was talking about His days before coming to Arunachala, He mentioned that He had been photographed with His uncle, but that the photograph had since been lost. On April 20, 1949, when some people wanted to know the year in which Sri Bhagavan's first photograph at Tiruvannamalai was taken, He replied: "It was taken four years after my coming, in 1900."
There are a handful of portraits and group photographs from the early pre-1922 period. Whether alone or surrounded by devotees, Sri Bhagavan appears distinguished by the aura of absence from this world. These formal moments, frozen from a daily flux hard to imagine in its particularities, are also stamped by a strong cultural geographic specificity. In the obscure interior of South India, at the heart of the Tamizh tradition, something had happened. Something was happening. Like pictures from the Wild West, notwithstanding the verisimiltude of the visual record, the reality was vaster than the lens which strove to capture it.
The oldest original negative in the Asramam's possession is a glass plate, 14 cm by 20 cm showing Sri Bhagavan and His devotees at Virupaksha Cave in 1911. It is in good condition. There are 28 persons in the photograph. The photographer must have taken the good part of an hour, or half, to set everything up, get everybody into position, and make his exposure. Large view cameras can be cumbersome to handle. The image on the ground glass appears upside down and laterally reversed, and is visible only in the dark, which is why the hapless photographer must peer at it under a light proof hood. All of which can cause the subject - audience to move from curiosity to impatience to ruthful humor to you-know-who's expense.
The crowning moment, the moment of exposure (phew! At last!), could actually last a second or two. Emulsions were slow and the aperture usually stopped down. Opening the shutter was sometimes a matter of manually removing the lens cap, deftly describing a circle or two with it in the air to one side, and then swiftly recapping the lens, all in one fluid motion. Simultaneously, an eagle eye was fixed on the subjects to detect any errant movement. Despite raising a warning forefinger and a dire, 'Steady please!' it's surprising to discover how even adults cannot sit still for a second. Photographers tend to take an extra shot for assurance. In all the glass negative pictures, which include children, their faces are blurred. Something else must have caught their eye.
contd.,
Bhagavan's Photographs:
Written in Light:
Dev Gogoi:
continues..
The photographs of that era were the same size as the glass negatives themselves. Prints were made by tightly sandwiching the negative [emulsion side down] on printing-out-paper [emulsion side up] in a wood-and-glass contact-printing frame and exposing it to sunlight. Exposure times could range from several minutes on a bright sunny day to an hour if it was cloudy. Periodically, the progress of development was checked up opening one half of the hinged back of the printing frame - the other half still securely maintaining negative-paper registration - to directly view the emerging image. When complete, the paper was fixed and toned in chemical baths for permanence. Sometimes, in the trade, unfixed proof prints were given free to customers for approval. If the recipient were tempted to keep it for nothing, instead of ordering final prints, he would discover that the image disappeared with some rapidity!
PoP prints exhibit a richness and depth of tonality unmatched by even modern photographic papers. Even the softest grade of today's papers can be too fast and contrasty to capture the full tonal range inherent in a vintage glass negative. A roundedness and subtle gradations - information - can be lost. Luckily, there is one company still manufacturing quality printing-out-paper, giving us the opportunity to fully realize our photographic legacy. Working with this material is to be transported to a mellower era, prior to the plethora of equipment entailed by a
darkroom, enlargers, lenses - even electricity itself. In an environment where power failures are endemic, it feels refreshingly free to be connected directly to the sun.
Soon after Sri Bhagavan came down from the Hill to live by His Mother's Samadhi in 1922, somebody made what looks like a casual snapshot. A rare and precious view of what was then a barren wasteland and upon which Sri Ramanasramam grew into being. The Mother's Shrine, a simple coconut thatched shed, is visible in the left background. In the right background, Sri Bhagavan is seen standing in a relaxed posture, reading something He is holding in His hands. In the middle distance, the lower reaches of Arunachala rise bereft of trees. Our original of this image is a tiny 4 cm X 8 cm print yellow with age. A helpful writer has captioned it in ink, upon the image area, The Maharshi and His Hermitage.
There are two other prints like this one. The three obviously belong together. One of them is a view of the thatched sheds that made up the Asramam. There are two figures in the picture. One standing, the other squatting on the ground. It is not possible to identify them. The third print is playful and intriguing. It shows somebody floating on His back in water, face and hands bobbing above the surface. He cold be smiling. It is Sri Bhagavan, enjoying a swim in Pali Tirhtam? It will remain forever an unconfirmed possibility
- no helpful caption writer here - though some devotees may dearly love to believe so.
continued...
Bhagavan's Photographs:
Written in Light.
Dev Gogoi. continues...
Through the 1920s and up to the early 1930s, it seems as if Sri Bhagavan and His devotees were photographed with some regularity in formal group portraits. Everybody is stiff, sitting or standing in rows, looking directly at the camera. Sri Bhagavan shines throughout, the utterly ordinary yet extraordinary center piece of every session. There are no candid photographs that we know of from this period.
From mid 1930s and throughout the 1940s, Sri Bhagavan was photographed with increasing frequency. Perhaps this is a reflection of the introduction and greater availability of roll-film, hand-held cameras. Or it could be simple parallel to the swelling flow of devotees who came for His darshan, His Presence and His Grace.
Most of the negatives which survive belong to this period. The bulk of them are 2 1/4" square format, while a few are 2 1/4"X 3 1/4" or slightly larger. There is only one printable 35 mm negative, a single frame cut away from the rest of the roll, in the Asramam archives. It is a back view of Sri Bhagavan as He is walking up the Hill, taken from up close. The photographer was a pace behind Him, and probably shot it on the run. Despite the unlikely perspective and arbitrary composition, there is nevertheless a strong sense of movement and immediacy, with the implied thrill of having been present here and then. What would we have done, how would we have felt, striding behind Sri Bhagavan on the mountain path? And, on the material level, what else was on that roll of film that has vanished?
We owe a great debt of gratitude to Dr. T.N. Krishnaswami, the then official photographer of the Asramam, who expressed His devotion to the Sage in this way, and to his heirs who freely donated their father's negatives to the Asramam. "Owing to my busy life in Madras," he wrote in 1967, "I could usually spend only a day or a part of the day at Tiruvannamalai when I went there. I always took my camera with me and I used to spend the whole time, with the Maharshi and take as many photos of Him as I could. I was afraid He would get annoyed at my persistence, but He never did. I have photographed Him walking, sitting, eating, wiping His feet, I have caught Him smiling and laughing, speaking and silent, and also in Samadhi. Once He was going up the Hill when it started to rain and He was offered a home made palm leaf umbrella and I snapped Him using it. I took another picture of Him using an ordinary umbrella and smiling broadly as He did so.
"Sometimes I used to wonder if it was not ridiculous of me to pay so much attention to photography when His teaching was that "I am not the body". Was I not chasing the shadow and even trying to perpetuate it? At the time I paid very little attention to His teaching. I was attracted only by the beauty and grace of His person. It gave me immense pleasure to take picture of Him. He was more important than His teaching."
continued....
Bhagavan's Photographs:
Written in Light:
Dev Gogoi: continues...
"Later, when He was no longer bodily with us, I turned to His teaching; and then I found that the Grace of His Presence had prepared me for it. I had been attracted to Him as a child to its mother, without knowing why, and I had derived sustenance from Him as a child does from its mother. I was glad afterwards that I had enjoyed His Presence, so fully when He was bodily with us. His teachings pulsated with life. I began to understand it and it mixed with my being and became my own."
P.R.S. Mani also photographed Sri Bhagavan. One particular portrait by Him and became very popular in its time. It was referred to as "Mani Bust". It is a tight head shot. Sri Bhagavan's hair is not yet four weeks long and He is smiling; a handsome face. It is the eyes which are arresting, jet black and fathomless, like whirlpools pulling one into the Self.
C.G. Welling, the professional photographer from Bangalore and Belgaum, took what is perhaps the finest series of pictures of Sri Bhagavan. There are only nine or ten of them. Each is marked by great elegance, simplicity and beauty, as distinctive as a signature. The props are minimal; a plain, dark background; walking stick; tiger skin and rugs. And Sri Bhagavan Himself filling the frame. He is at His most beautiful physically, silver hair not yet sacrificed to the barber's razor [as it was every full moon]. It was a perfect meeting of the photographer and subject. While a careful attempt to record Sri Bhagavan's voice resulted in inexplicable failure - the pristine silence, on the other hand, was faithfully captured - He was extremely cooperative in front of the camera, as obedient as a dutiful child, as solicitous as a doting partner.
When Welling was about to take his pictures, Sri Bhagavan asked if there was sufficient light. Mr. Welling said, "Bhagavan, you are the Light". Later, Welling presented Sri Bhagavan with the results of his work in the shape of a hefty photo album, measuring 11.5" X 15.0" and more than 1.5" thick. It contained his portraits of Sri Bhagavan, His sister Alamelu and Chinnaswami [both of which are framed and displayed in the Asramam dining hall], and views of Tiruvannamalai, including a study of the various shrines and gopuarams in the Big Temple. They are all tidy compositions, clear and straightforward, and executed with a technical mastery that is
amply evident in the warm-toned prints. His depiction of Sri Bhagavan called the Welling Bust - there are two of them, one tilted, the other straight - have become the universal favorite of devotees throughout the world.
contd.,
Bhagavan's Photographs:
Written in Light. Dev Gogoi.
continues...
There are other albums. One of them was presented to Sri Bhagavan by Dr. Mees, the Dutch scholar of comparative religion. The dedication reads: "To Sri Ramana Maharshi, in Silence offered, as the only fit expression of love and oneness, by Gualtheurs Hendrik Mees, or rather 'Sastri'. " It is dated January 28, 1936 and beautifully handwritten in white on the dark brown inside cover of the album. It measures 19 cm X 27 cm, containing four slip-in snapshots per page, mostly 2 1/4" X 3 1/4" in size. There are 25 pages, a fascinating treasure trove of visual delights. Some of the pictures are familiar, others quite uncommon, of Sri Bhagavan, His devotees, the Asramam, the Hill, the Big Temple, and other shrines around Tiruvannamalai. It is a fair guess that a good number, if not most, of these pictures were photographed by Dr. Mees himself.
Sri Bhagavan is superbly portrayed. Some of the studies are quite striking and the group photographs have a friendly, informal feel. There is a very sweet shot of Cow Lakshmi, with her calf; a squirrel perched atop Sri Bhagavan's upraised left hand, a well lit interior view of the Mother's shrine, walls covered with framed pictures, a windblown, young looking Chadwick standing high on the slopes of Arunachala with two other devotees. Paul Brunton dapper in trimmed mustache, bow-tie, white belt and matching shoes. The Big Temple rising in solitary splendor from a wide plain, a scattering of houses clustered around it. The Ramanasramam Book Depot while it was still a thatched shed; the caparisoned temple elephant ambling through the streets of Tiruvannamalai on a festival day, and so on.
A smaller album, 11 cm X 15 cm, is entitled "Bhagavan goes to Skandasramam". It is the work of Dr. T.N.K, a rare survivor of the many albums that he must have made for Sri Bhagavan, recording Sri Bhagavan's visit to Skandasramam in December 1945. It contains 41 photos, 38 of them 2 1/4" square contact prints. The negatives for almost all of them are not available. Sri Bhagavan is posing on the mountain path, passing through the arched iron entrance way at Skandasramam. Taking His leisure on a couch placed in front of the building; reading the papers; laughing; surrounded by devotees; wrapped head to foot in a large white shawl with a wide printed border; standing in dappled sunlight against the rockface by the spring above the kitchen. There is one in which He looks especially luminous, standing at the entrance to the Asramam, His body gleaming in the angled morning light.
There is only one color photograph of Sri Bhagavan that we know of, an 8" X 10" print on Fuji color paper, a straight low angled shot of Sri Bhagavan standing outdoors with trees and the Mountain in the background. It is a close up and judging by Sri Bhagavan's body, taken in late 1940s, before the cancer struck. Sri Bhagavan is leaning on a cane in His right hand, and a white towel is casually draped over His right shoulder, His left arm resting on His hip. The shadows indicate that the time is about noon. The colors are washed out. It looks more a like monochromatic picture in hues of reddish brown. The print is probably of fairly recent origin; more likely the color dyes in the negative have faded.
LIFE magazine, issue dated May 30, 1949, devoted a lavish eleven pages to an article on Sri Bhagavan entitled "HOLY MAN: Sri Ramana Maharshi has India's answer to most of man's problems" by Winthrop Sargeant. It was the heyday of magazine photo journalism, when globe trotting writers and photographers brought the excitement of the outer world into the homes of the affluent, rather like what the satellite TV does today.
contd.,
Bhagavan's Photographs:
Written in Light.
Dev Gogoi - continues...
Winthrop Sargeant of LIFE reported:
"Sri Ramana would have looked like a superior human being in any surroundings. He had the quietly assured look of a man who has experienced a great deal and thought everything through to a final, unshakable conclusion. Even a unbeliever could see that He possessed a sort of personal serenity that is rare even in the contemplative Orient. I mumbled a few words of greeting which I hoped were appropriate and was smilingly waved to a place on the floor. The
Maharshi spoke very little, sometimes in English, sometimes in the Tamizh language which a considerable part of His audience did not understand. But that did not seem to matter. 'You can attain Peace merely by being near Him', the Professor of English literature explained later."
The article is sumptuously illustrated by LIFE staff photographer Eliot Elisofon. There are eleven black-and-white photographs, full of punch, in typical LIFE style. Copies of this issued and some of Elisofon's photographs, glossy 11" X 14" prints from LIFE's photo labs, many of them unpublished in the magazine, are in the Asramam archives.
Henri Cartier-Bresson, certainly one of the greatest photogrpahers of the twentieth century, visited Tiruvannamalai in 1948 and 1950. He had just founded Magnum, the elite and pioneering photographer's cooperative, and stayed for one and half years in India. Like a true master, he had the uncanny knack of being at the right place at the right time, capturing his decisive moment with astonishing artistry and professional regularity. Thus we see his classic coverage of Gandhiji's last days and funeral. Nehru sharing a laugh with the Mountbattens, as well as the people and landscapes of a timeless India awakening to a life of freedom.
A deceptively simple photograph of Sri Ramanasramam dated 1948, shows the white peacock in full display. Towering haystacks, exactly like the ones today, dwarf the few figures watching in the middle distance. Above it all, Arunachala looms, silent and magnificent. It could have been shot yesterday.
On April 4, 1950, [ten days before Sri Bhagavan's Maha Samadhi], Cartier-Bresson photographed Sri Bhagavan, by then ailing quite rapidly, in the small room which is now called the Nirvana Room. There are three pictures that we know of from this occasion, and it turned out that these were the last photographs of Sri Bhagavan taken when He was still inhabiting the body. Exquisite, available light pictures shot with great sensitivity and skill. Despite the physical agony [at least, in the eyes of onlooker] Sri Bhagavan is looking directly into the camera, still smiling faintly with indescribable sweetness. His head, as if it were a great weight, is tilted; His cancerous left arm swathed in cotton. The final darshan.
contd.,
"Ramana Maharshi", Cartier-Bresson said in an interview in 1990, "was a completely accomplished being. At Tiruvannamalai, I saw a ball of fire moving slowly across the sky. As a practical Frenchman, I timed it. Some kid came out and said that Sri Bhagavan left the body 19 minutes to 9 in the evening. I think He was buried vertically. I took some pictures with a flash which is something I never do."
His pictures of Sri Bhagavan's body, bedecked in flowers for the burial rites, are too strong for the sensibilities of some devotees. Others are reminded of Sri Bhagavan's teaching - that we are not the body nor even the mind, but the Self. There are two other images of the press of grieving devotees. One depicts a scene of frenzied loss, hands reaching out for something which is forever gone. In the other,devotees simply
stand, their attention intent on something off-camera, faces, the very picture of sadness and beautiful even in grief.
Sri Bhagavan is reported to have remarked, near the end, "They say that I am going, but where can I go, I am here." The final assurance.
\
When Sri Bhagavan walked and talked amongst us, and His disciples reported that His picture had appeared to them, transfigured into brilliant light, He counselled them to put aside all form and to remember that what was thus seen was perishable; what has an origin must have an end; it is the intuitive perception of the Self that must be seized.
In quest of the Self, many persons have incidentally also contributed to the care and dissemination of Sri Bhagavan's photographs in the decades since His Mahasamadhi. In the sixties, Sri Sai Das worked in the Asramam darkroom, meeting the needs of devotees as well as publications, making giant enlargements by methods ingenious in the absence of special equipment, recopying original prints found in the Asramam or requested from devotees, striving always for fidelity to the original. Krishnan of Ramana Studio in Tiruvannamalai has performed similar service for some twenty five years and his son Mugilan continues his father's footsteps.
In the late 1970s, Matthew and Joan Greenblatt perfomed a great labor of love, the fruit of which is there for all to see in Sri Bhagavan Ramana: A Pictorial Biography. In 1985, they made large format negatives of nearly fifty rare Ramana pictures with the help of the chief archivist of the International Museum of Photography at George Eastman House in Rochester, New York, the foremost photographic institution in the world. A set of these is in the Asramam archives.
More recently, the concept of a photographic archive was planted at the Asramam by Jim Lemkin, a multi-talented being who, among other accomplishments, has been a professional photographer for more than 25 years. Consequently, the work of creating archival standard copy negatives and fine prints, a mammoth task, has been devotedly taken up by V. Karthik of Ramana Professional Photographic Laboratory. Despite an extremely busy professional life, he has generated a substantial body of material, apart from completing various other special photographic projects relating to Sri Bhagavan's image.
contd.,
Bhagavan's Photographs:
Writing in Light:
Dev Gogoi. continues...
At the same time, Graham Boyd has been working with single minded dedication, making high-resolution scans from the original negatives, spending hundreds of hours in painstaking computer restoration. The first results are already available in CD. This is in addition to having keyed all the books published by the Asramam into computer, as well as creating Sri Bhagavan's home pages in the Internet.
There is much more to the photographic aspect of Sri Bhagavan's presence amongst us. We may never get to know all of it. Luckily, we have Sri Bhagavan's oft repeated pointer that we need know only one thing, knowing which all else is known. Know thyself. And it is in this boundless space that we meet the many fellow travellers who gave themselves to Sri Bhagavan in this field, most of them unmentioned in this cursory essay. There is a lot to admire, both technically and aesthetically. For instance: all those chiaroscuro photographs of Sri Bhagavan on His couch in the Old Hall are bravura performances of the art, as any photographer attempting today to shoot the same subject in ambient light with a slow or medium spaced film will appreciate. In addition, Sri Bhagavan's head used to constantly shake - he once likened Self realization to the entry of an elephant into a thatched hut - making high shutter speeds a necessity.
On another front, fresh images turn up every now and then; a print here, a negative there, like hidden termas coming to light, at the right time, which is always a joyful occasion. This year, Ella Maillart, the Swiss traveler writer and photographer who was with Sri Bhagavan in the 1940s, gifted four of her photographs of Sri Bhagavan to the Asramam. "I understand you wish to gather the rare documents on the Sage and I want to help you", she wrote and despite her advanced years, she instructed the museum to which she had given all her original negatives to make prints for Sri Ramanasramam at her own expense.
Is this all taking us somewhere? Yes. A respected western Vipassana teacher pointed out that it was three centuries after the Buddha's Mahanirvana, before any images in his likeness were made. Two and a half millennia after his passing, this need to represent his human form has spawned a vast and expressive iconography. As befitting the twentieth century off his perished form, focussed through glass, etching patterns of light and shadow on equally fragile silver salts embedded in the translucent gelatin. What then is imperishable, permanent, real? There comes a time - outside of time itself - when one shuts the eyes to both word and picture, to enter the bliss of simply being. Iru. Summa Iru.
Om Sri Ramanarpanamastu.
concluded.
Srshti Vada - Theories of Creation:
John Grimes - From MP. July-Sep.2011:
Today it is a commonly accepted fact that astrophysicists inform us that there are over 100 million galaxies in our known visible universe. Philosophers, religious aspirants, even ordinary everyday individuals ponder eternal questions such as, 'What is the universe? Is creation real? Is there a Creator? What is Reality? Paradigms have proliferated. What is what appears? The Matrix movie recently presented that the known universe is but a computer programme. Others have posited that it is but a dream or perhaps a vibrating string or hallucination or God's sport (lila), an illusion or an evolving (after devolving) conglomeration of atoms. Where did it come from? What is its status? Is it real? Unreal? Both? Neither?
Sri Bhagavan Ramana spoke at different times, in different contexts, about three basic standpoints to the metaphysical problem of creation.
"The same truth has to be expressed in different ways to suit the capacity of the hearer. The Ajata doctrine says: Nothing exists except the One Reality. There is
no birth or death, no projection or drawing in, no seeker, no bondage, no liberation. The one unity alone exists.' To those who find it difficult to grasp this truth and who ask, 'How can we ignore this solid world we see all around us?' the dream experience is pointed out and that they are told, 'All you see depends on the seer. Apart from the seer, there is no seen.' This is called drshti-srshti vada or the argument that one first creates out of one's mind and then sees what one's mind itself has created.
Some people cannot grasp even this, and they continue to argue in the following terms: 'The dream experience is so short, while the world always exists. The dream experience was limited to me. But the world is felt and seen not only by me, but by so many others. We cannot call such a world non existent.' When people argue in this way, they can be given a srshti-drshti vada theory, for example, 'god created first such and such a thing, out of such and such an element, and then something else was created, and so on.' That alone will satisfy this class. Their minds are otherwise not satisfied and they ask themselves, 'How can all geography, all maps, all sciences, stars, planets, and the rules governing or relating to them and all knowledge be totally untrue?' To such it is best to say,
'Yes, God created all this and you see it.' All these theories are only to suit the capacity of the learner." [Day by Day, 15.3.1946].
The subtlest standpoint is the theory of non-origination (ajata vada). However, even this perspective is but an approximation to the truth. Gaudapada said, "Ajati is meaningful only so long as jati [birth] carries meaning. The Absolute Truth is that no word can designate or describe the Self." [Mandukya Karika, 4.74].
From this standpoint there is no creation, no birth, no death, no dissolution, no bondage, no liberation, and no one striving for liberation. It is the Sage's experience that nothing has ever happened, simply because the Self alone exists. From this perspective, the relative reality of the world is not denied. A Sage perceives appearances like anyone else. However, the Sage does not perceive the world as comprised of objects. An appearance is not unreal merely because it is an appearance. The real nature of an appearance is inseparable from the
Self and partakes of its reality. What is not real is to mentally construct an illusory world of separate, interacting objects. Sri Bhagavan would point out that the world is unreal if it is perceived by the mind as a collection of distinct separate objects, but real when it is directly experienced as an appearance in the Self.
continued....
I wish all the blog members a Happy
and Peaceful Deepavali.
On one of the Deepavali days, Sri
Bhagavan composed the following two
verses:
The day that Narayana grinds to
death the
naraka-ego in the quest of
knowledge, inquiring
whence the naraka-I rises to rule
the naraka-world,
that day is the light festival of
Naraka-Chaturdasi.
To search and slay the sinner, the
naraka-ego
corrupted by the thought that one
is the naraka-form,
the false body-tenement, and to
shine as
the true Self, this is the
Deepavali indeed.
****
Srshti Vada - John Grimes.
continues....
The next perspective, for seekers who
find the ajata-vada impossible to digest, posits that creation is simultaneous with perception [drshti-srshti vada]. According to this perspective, the world arises like a dream on account of a person's own thoughts induced by the defect of not knowing oneself as the non dual Self. With the arising of the 'I'-thought, the world simultaneously comes into existence and ceases to exist when the 'I'-thought ceases. The world only exists when it is perceived. This is a fact of everyone's experience though everyone assumes that the world continues even one does not perceive, assumes that that the world continues even when one does not perceive it -- though no one has experiential proof of such. Upon awakening from sleep, the first thought a person has is the 'I'-thought and upon its emergence, the entire universe consisting of objects other than oneself springs into existence. Once the 'I'-thought, mistakenly taken as meaning 'me' (male, father, professor, thin, healthy etc.,) arises as the subject, then everything other than me becomes an object. In deep sleep, when the "I" thought is absent, so is the universe. This is everyone's personal experience, though they refuse to admit so. Sri Ramana encouraged His followers to accept this theory as a working hypothesis because, if one is constantly regarding the world as an unreal creation of one's mind, then it will lose its attraction, its seductiveness, and it will be easier for that person to then maintain an undistracted awareness of the 'I'-thought. Thus, this theory is 'true' in so far as the mind of an unenlightened person seemingly creates an imaginary world for itself. At the same time, from the standpoint of the Self, an imaginary 'I' creating an imaginary world is no creation at all and thus does not contradict ajata-vada.
Finally, there is the theory, 'what has been created is perceived' [srshti drshti vada], which is the ordinary common sense view that believes that the world is an objective reality governed by laws of cause and effect which can be traced back to a single act of creation by a creator. This theory states that the world exists prior to anyone's perception of it and that it is external to oneself. Sri Ramana only evoked this theory when the person He was speaking with was unwilling to accept either of the other two theories. Invariably, Sri Ramana would tell such a questioner that the theory of 'what is created is seen' should not be taken too seriously, as all it does is to satisfy one's intellectual curiosity.
"There may be any number of theories of creation. All of them extend outwardly. There will be no limit to them because time and space are unlimited. They are, however, only in the mind....
"Creation is explained scientifically or logically to one's own satisfaction. But is there any finality about it? Such explanations are called gradual creation. On the other hand, simultaneous creation is instantaneous creation. Without the seer, no objects are seen. Find the seer and the creation is comprised in him. Why look outward and go on explaining the phenomena that are endless?" [Talks No. 388].
contd.,
Beingness – unavoidable and unchanging – is never unfaithful for one nanosecond. It never packs up and takes off with another lover; it is the Watching that notices lovers leaving on a fresh search for the love they haven’t yet recognized as their true Beingness. It never has an unkind word for me or anyone; it is the impartial Noticing of my unkind thoughts and thoughtless words. It’s never depressed or alienated or flattened or disappointed; it’s the Awareing of and the accepting of, all my mental and emotional states. It never demands that I or the world be better, different, more peaceful; it embraces everything equally, without judgment.
Srshti Vada - John Grimes:
continues...
Regarding the latter two standpoints, there is an unacknowledged assumption made by individuals who ask such questions that there is a person [Ramana/Jnani/Sage/Jivanmukta], who experinces a state of being called the Self. One way of answering their queries is to point out this assumption that nothing more than a mental construct, a delusion, invented by people, who are deluded by ignorance, in an attempt to make sense of the Sage's experience. Because they accept ignorance, and therefore multiplicity as real, they assume that there are Sages/Jnanis, there is a state called liberation [moksha], there is a state called bondage. The truth of the Self is that there are neither Sages nor bound individuals, neither liberation nor bondage, -- there is only the Self. This is one perspective. Sri Ramana remarked: "An ajnani sees someone as a Jnani and identifies him with the body. Because the ajnana does not know the Self, and mistakes the body as the Self, he extends the same mistake to the state of the Jnani. [Talks 499].
Again and again Sri Ramana patiently and unmistakably denied these unspoken (even unknown to the questioners themselves) assumptions. What is noteworthy and a bit puzzling, is how few of His questioners were able to grasp, even intellectually, the purport of His replies. A number of important points are worth mentioning. The non creation theory is an attempt to describe the Jnani's personal experience. Truly speaking, for a Jnani, there is nothing to say and no one to say it to. It is only because of a person assumes that there is birth (Jati) that the Jnani, out of compassion, opens his /her mouth and denies it -- their words being but an intellectual statement or theory for the sake of the listener -- the truth lies in the experience, not in the theory. One should not mistake map for territory, a finer, a finger pointing at the moon for the moon itself.
contd.,
Srshti Vada - John Grimes:
continues....
Secondly, the theory of non origination is not a denial of the
reality of the world, but only of the creative, causal process that brought it into existence. Sri Ramana often said, and His actions only confirmed such, that the Jnani is aware that the world is real - not as separate objects, bu as an uncaused appearance of the Self. The world's appearance is perceived
by the Jnani, but it is not appearance that makes it real. It is real because its appearance is inseparable from the Self. On the other hand, an Ajnani creates with his or her mind an illusory world of separate objects by continually misinterpreting the sense impressions it receives. In both cases, the sense impressions are perceived. Where they differ, and it makes all the difference, is that the ego, the me/my thought is absent in the Jnani and present in the ajnani. Thus, the Jnani perceives the Self, or better, reposes in the Self, while in the ajnani's mind, thoughts create a false separation between the Self and the not-Self thereby 'creating'
a universe of incredible multiplicity.
The simultaneous creation theory, though not close to the truth as the non-origination theory, has an extremely useful aspect to it. While non-origination is breathtakingly wonderful theory, it is more or less an intellectual theory. On the other hand, according to Sri Ramana, the simultaneous creation theory is a theory that can be practiced and He encouraged His followers to accept
it as a working hypothesis. If one accepts the idea that the world is unreal creation of the mind, then it will begin to lose its attractiveness, thus making it easier to focus on the source of the 'I'-thought.
Sri Ramana remarked on many occasions when individuals would ask about which if the gradual creation theories are correct:
Devotee: There is one process of creation mentioned in the Upanishads and another in Puranas. Which of them is true?
Maharshi: They are many, and meant to indicate that the creation has a cause and a creator should be posited so that one might seek the cause. The emphasis is on the purpose of the theory and not on the process of creation. Moreover,
the creation is perceived by someone. There are no objects without the subject, i.e the objects do not come and tell you that they are, but it is you who says that there are the objects. The objects are therefore what the seer makes of them. They have no existence independent of what the world is. That is the object of the theory. [Talks No. 387]
The important point to be noted in the gradual creation theory with its myriad variations, is that it generally serves only to satisfy the intellectual curiosity. Sri Ramana said:
There are only two ways in which to conquer destiny or be independent of it. One is to inquire who undergoes this destiny and discover that only the ego is bound by it, and not the Self. And that ego is non existent. The other way is to kill the ego by completely surrendering to the Lord, by realizing one's helplessness and saying all the time, "Not I, but Thou, O my Lord", and giving up all sense of 'I' and 'mine' and leaving it to the Lord to do what He likes with you. Surrender can never be regarded as complete so long as the devotee wants this or that from the Lord. [Day by Day, entry - June 28, 1946.]
concluded.
Three Boons and Nachiketas' Needs:
Neera Kashyap. MP - July-Sept.2009:
The Katha Upanishad is among the most famous of the Upanishads well known for its powerful, poetic and evocative dialogue between young Nachiketas and Yama, the god of death. This dialogue dwells on profound themes. The true nature of Atman, Brahman, as witness and Brahman as participator in Its own lila. It also discusses how to attain the supreme joy and the state of supreme joy, the qualifications for Atma Vidya and the Atma Jnani as teacher, and seeing Death as the teacher of life and the teacher of deathless state.
Equally profound is the fact that the seeker is such a young boy with a rare aspiration and a unique depth of understanding. Nachiketas watches his father Vajasravasa give away his possessions with an ulterior motive - the hope of heavenly reward. This happens at the Visvajit, a one-day sacrifice during which all of the performer's
possessions are given away. When Nachiketas observes that all the gifts of his father has offered are of poor quality, he realizes that a joyless giver can reach only a joyless state. As an eight year old, Nachiketas has what his father never achieved: Shraddha [faith] and the desire to know the Truth. This desire for Truth being higher than his father's desire for heaven, Nachiketas offers himself -- his Sraddha and his desire for Truth - to his father for the sacrifice. He makes this offering in the form of a question, "Father to whom will you give me?" He repeats his question three times, to his increasingly irritated father who finally enraged, shouts"
"I will give you to Death."
Nachiketas views his father's anger with dispassion. Wondering why his father would want to send him to Death, he first evaluates himself as foremost among his father's songs and followers in the discharge of his filial duties, middling in terms of his intelligence but never the worst. His conclusion is that there may be some work in relation to Death that has to be done through him. This also exemplifies his Sraddha (his conviction regarding divine justice) and his calm unflinching surrender as an instrument of God. And by insisting that his father keep his word by sending him to Death, he ensures that his father adheres to the truth.
The young Nachiketas walks alone to the house of Death, but does not find Death at home. He waits there for him for three days and three nights without food or drink. The penance of this young brahmin boy makes him as radiant as fire (Vaisvaanaraha) filled with the power of his quest, his Sraddha, his dignity and his fearlessness. Yama's followers are aware that the sincerity of a fasting brahmin is a fire that can destroy his host, "his future hopes, his past merits, his present possessions: his sons and all." (Juan Mascaro's translation, Penguin 1994). On Yama's return, his ministers and followers make Nachiketas a peace offering. (Peace offering to a stranger guest was water for washing, then a seat, then worshipped with sacred offerings, and finally plied with food and gifts). Yama then grants him three boons for each of the nights, Nachiketas spent fasting.
continued...
Three Boons and Nachiketas's Needs:
continues...
The first boon that Nachiketas asks relates to his duty towards his family. He asks that his father be freed from anger and anxiety and that his father should welcome him on his return. Underlying this wish is his confidence that he WILL return home even though his encounter is with Death. The second boon Nachiketas asks concerns the welfare of humanity. That humanity should gain knowledge of the sacred fire sacrifice which leads to heaven -- where goodness reigns free from sorrow, want, old age and death. Nachiketas's third boon concerns his own quest for the Self: "When a man dies, this doubt arises: some say 'he is' and some say 'he is not' Teach me the truth."
Yama quickly accedes to the first two boons but resists disclosing the mystery of Death embodied by the third, offering Nachiketas instead wealth, power and pleasure, successively increasing the repertoire of temptation. But Nachiketas rejects them all as ephemeral and dissipating and says, with moving spirit, "When a mortal here on earth has felt his own immortality, could he wish for a long life of pleasures, for the lust of deceitful beauty? Solve then the doubt as to the great beyond. Grant me the gift that unveils the mystery? This is the only gift Nachiketas can ask."
By rejecting earthly treasures which is merely the result of good karma (actions) Nachiketas reveals his understanding that the Eternal is not attained by the non-eternal (namely actions). While Yama concedes this, he also confesses that he himself has used the fire sacrifice in the hope of attaining the eternal state, implying thereby that "even he (Yama), though fully aware of the ephemeral nature of karma and its results, performed the Nachiketa fire-sacrifice (The means of attaining the eternal heaven and the support of the macrocosmic physical world) to attain the Yama state, but Nachiketas was able to withstand all such temptations, (emerging) subjects even to Yama. (Suggestion of the commentator Anandajnana in Kathopanishad by Swami Sarvananda, Sri Ramakrishna Math, 1973 edition).
What does the young aspirant with Sraddha, dignity, radiance, fearlessness and discrimination wish to learn from Death (Yama)? He wants to learn how to access a 'heaven world' that is free from sorrow. He wants to know the true nature of Brahman.
The idea of a 'heaven world' has fascinated the human mind. For Nachiketas, heaven has no fear, no old age, and no death. It is the good who rejoices there, beyond hunger, thirst and sorrow. Swami Sarvananda refers to heaven as "a particular plane of conscious life", in which the soul "enjoys the bliss of universal life, having realized Virat (gross cosmic world) in his own self." (Swami Sarvananda, Kathopanishad, Sri Ramakrishna Math, 1973 edition). To achieve this, the bonds of death have to be destroyed while in the body. They are the bonds of vice, avarice, attachment, ignorance and hatred. (ibid.).
continued...
Three Boons and Nachiketas' Needs:
continues..
The idea of Swarga (heaven) is also the idea of a sort of eternity of perfection, of effortlessness, of rejoicing. In her lectures on the Katha Upanishad, Pravrajika Vivekaprana sees the idea of heaven stemming from the "I am the body" idea. "Since the body is the source of both pain and pleasure, can it become perfect? Can I be happy for ever? The forces of resistance and flow reveal a tension - an opposition - that is absolutely necessary if life is to be. Nachiketas accepts that he wants to break through this vast automatic cycle of cause and effect, of play which again means opposition, for only one can win. This opposition - dvanda - was accepted by our ancients. They found a method to realize that the physical comes to one through the mind, so our experiences are finally mental and not physical. Since the mental time can be maintained far longer than the physical time, through concentration and certain sacrifices, they would overcome the physical to enter another level of consciousness." (based on lectures delivered at New Delhi, Jan 2005, by Pravrajika Vivekaprana, Ramakrishna Sarada Mission, Pangot).
The Katha Upanishad provides clues for doing this: "When the wise rests his mind in contemplation on our God beyond time, who invisibly dwells in the mystery of things and in the heart of man, then he rises above pleasures and sorrow." This sloka has some significant terms: guhahitam, gudham pravishtham, gahavarestham and devam. "This truth is That which cannot be seen easily. It is guhahitam - hidden in the cave, or the innermost recesses of the mind. It is gudham pravrishtam or very difficult to go into. According to Sri Sankara, it is gahavarestham - this gahavara or deep cave exists in the midst of misery. This truth, the divine shining being (devam) is hidden in the buddhi of human beings. So much is surrounded by pain and struggle to break through which one needs real desire, intensity and concentration. (ibid.)
The Katha Upanishad states that Brahman is revealed by the intuition of the intellect, which resides in the heart and controls the mind. It also states, again and again, that He is seen in pure heart and by a mind and thoughts that are pure. Underlying Nachiketas's wish for the "heaven world" is a desire for an abiding happiness that is a natural result of the purification of the mind and senses. We are a combination of Jiva and Devadarma, and in moving to the Deva through concentration and contemplating 'our God beyond time', the Jiva's grief recedes. Simultaneously, by choosing the Sreya Marga (the path of the good - beneficial and auspicious) instead of the Preya Marga (the path of pleasant), we experience a sort of heaven of peace and well being. This also happens automatically through the process of evolution, though more slowly. At the animal level, there is no opposition -- just the basic urges of survival - procuring food, self protection and killing in self defense. It is only at the human level that the opposition of good and evil manifests itself. Through a pattern of flow and resistance, "we are forced into unselfishness as that appears to be the only way to evolve." (ibid.)
continued...
Three Boons and Nachiketas' Needs:
continues....
Having rejected the earthly temptations offered by Yama, Nachiketas gains the 'heaven world' of abiding in happiness. But even the mental purity and a fullness symbolized by this world does not satisfy the young aspirant. For his ultimate search is not for the fullness of the feeling but the fullness of Being. By his remaining steady in his resolve to learn the true nature of Brahman, Nachiketas's strength and wisdom are acknowledged by Yama who declares him "a house open for thy Atman, thy God." (ibid.). For the Path supreme begins only "when five senses and the mind are still, and reason (buddhi) itself rests in silence."
At this stage, what are Nachiketas's needs? He needs a Teacher who has realized the Atman for "He is higher than the highest thoughts, in truth above all thought." Identification with a teacher who knows the Atman opens an aspirant to the spiritual impulses that emanate from an awakened being which spurs his own intuitive perception of Oneness. Sri Bhagavan Ramana Maharshi viewed God, Guru and Self as One. In response to the question whether the Guru can make his disciple realize the Self by transferring his own power to him, Sri Bhagavan replied, "The Guru does not bring about Self Realization. He simply removes the obstacles to it. The Self is always realized. So long as you seek Self Realization, the Guru
is necessary. Guru is the Self. Take Guru to be the Real Self and your self as the individual. The disappearance of this sense of duality is removal of ignorance. So long as duality persists in you, the Guru is necessary. Because you identify yourself with the body, you think the Guru too, to be some body. You are not the body, nor is the Guru. You are the Self and so is the Guru. This knowledge is gained by what you call Self Realization." (Talks 282).
Yama also tells Nachiketas that the Atman is only attained by whom It chooses, and not by the intellect nor by much learning. The Self is known by the Self and by no other medium, Atma Jnana being the knowledge of the Atman by the Atman. Sri Sankara has commented: "Chosen by that very Self which the aspirant seeks, the Self is known."
(as quoted by Swami Sarvananda, in Kathopanishad, Sri Ramakrishna Math).
Yama gives Nachiketas the means to salvation: it is the mantra "Om": "The Word that all the Vedas glorify, all the self sacrifice expresses, all sacred studies and holy life seek; that Word is Om." "It is the supreme means of salvation; it is the help supreme." The fullest explanation of AUM is given in Mandukya Upanishad. The first sound A is the first state of waking consciousness. Found in the
word apti, 'attaining', and adimatvam, 'being first', who knows this attains all his desires and becomes first in all things. The second sound U is the second state of dreaming consciousness. Found in the words utkarsa, 'uprising' and ubhayatvam, 'bothness', who knows this raises the tradition of knowledge and attains equilibrium. The third sound M is the third state of sleeping consciousness. Found in the words miti, 'measure', and in the root mi, 'to end', that gives apiti, 'final end'. Who knows this, measures all with his mind and attains the final End. The word
OM as one sound is the fourth state of consciousness. It is beyond the senses and the end of evolution. It is non duality and love. (Culled from the section, Mandukya Upanishad, in the Upanishads translated and selected by Juan Mascaro, 1994 Penguin edition).
continued....
Enlightenment is a very ordinary thing. It is nothing extraordinary, it is nothing special - because the special is the search of the ego. It is just ordinary! There is no demand, no hankering for anything, no clinging. Simply you are, and you are happy - happy without any cause
Three Boons and Nachiketas's Needs:
continues...
Nachiketas also needs to learn the enormous significance of human surrender - of will, of desires, of attachments. "When all desires that cling to the heart are surrendered...When all the ties that bind the heart are loosened, then a mortal becomes immortal." Everything must go. The human personality with all its faculties -- even the faculty of discrimination; the human personality with all its desires -- even the desire for liberation.
How is this enormous endeavor to be achieved? The Katha Upanishad itself pronounces the path to be a razor's edge, so sharply defined and precise that one cannot deviate. It also indicates the depth of the exploration: beyond senses to mind, beyond mind to intellect, beyond intellect to Great Atman [Hiranyagarbha], beyond Great Atman to the Unmanifest and beyond all to the all pervading Purusha. Yama indicates the process, a process similar in its depth and vastness; the wise must surrender speech to mind, mind to the intellect, intellect to the Hiranyagarbha, the Hiranyagarbha to the Unmanifest and the Unmanifest to Purusha - the peace Supreme. The underlying message is to get beyond multiplicity to Oneness, from the many to the One. Faith is of the essence, faith is supreme. "In the faith of "He is" his existence must be perceived, and he must be perceived in his essence. When he is perceived as "He is", then shines forth the revelation of his essence," says the Katha Upanishad.
All three states of mind - waking, dream and deep sleep - need to be purified and surrendered. When Sri Bhagavan was asked how Self enquiry, which was conducted in only one of the three states of the mind - the waking state - could destroy all three states of the mind itself, He replied: "Enquiry
into the source of aham-vritti is, no doubt, initiated by the sadhaka in the waking state of the mind. It cannot be said that in him, the mind has been destroyed. But the process of Self Enquiry will itself reveal that the alternation or transmutation of the three states of the mind, as well as the three states themselves, belong to the world of phenomena which cannot affect his intense, inward enquiry.
Self enquiry is really possible only through intense introversion of the mind. What is finally realized as a result of such enquiry into the source of aham vritti, is verily the heart as the undifferentiated light of Pure Consciousness, into which the reflected light of the mind is completely absorbed." (Maharshi's Gospel, Book II, Chapter 6).
continued....
Three Boons and Nachiketas's Needs:
Neera Kashyap:
A distinctive feature of Sri Bhagavan's direct method of Self enquiry is that all desires, all vasanas, all feelings, all thoughts, all hopes, all sensations, the mind/ego itself, must go. This is best expressed in
Sri Bhagavan's own words: "Seek the Self by meditation in this manner:
trace every thought to its origin which is only mind. Never allow thought to run on. If you do, it would be unending. Take it back to its starting place again and again and the mind would die of inaction. Go back constantly to the question 'Who am I?'. Tear everything away until only the source of all is left. And then live always in the present, only in it. There is no past or future except in the mind."
(The Way of Spirit by M.A. Piggot, Mountain Path, Jan-March 1970).
Throughout the Katha Upanishad, Nachiketas says very little. Apart from the three boons he asks for, his only other need articulated to Yama is his need to get beyond duality. Beyond right and wrong, beyond what is done or not done. Beyond past and future. Yet by addressing a range of subjects, Yama meets Nachiketas's many unvoiced needs; his need for a Teacher, who has realized the Atman; his need to know that Truth is deeply hidden in the cave of the heart amid sorrow and misery; his need for the mantra OM both as a means and aid to realization; his need to know the great significance of human surrender, which includes the purification and surrender of all three states of Consciousness; the need for the questioner to resolve ...even unasked questions.. so that creation itself resolves.
The Katha Upanishad is essentially the supreme wisdom taught by Yama to a ripe and intense aspirant. For in learning the whole teaching of inner union, Nachiketas realizes Brahman and so realizes his own immortal and pure nature. The Katha Upanishad's final words to us are, 'So in truth will anyone knows his Atman, his higher Self.'
concluded.
His Gaze Met Mine:
Dhiruben Patel. Mountain Path, July-
September 2011:
Having received guidance and grace from Sri Bhagavan as a young girl in the 1940s, Susri Dhiruben Patel went on to become an acclaimed Gujarati novelist as well as pilot an illustrious and diverse career as Professor of English, foundress of a women writers organization, foundress of two new independent publishing houses, scriptwriter for radio, television, theater and film where he penned lyrics, dialogue and scripts internationally known productions and finally, recipient
of the prestigious Sahitya Akademi Prize for literature. Not having visited the Asramam since the spring of 1950, Dhiruben received encouragement from a visiting group of devotees, led by Sri Vasant Kothari, who met her in Bombay home in 2007. The following interview took place during her visit to Sri Ramanasramam later that year, much of which appeared in The Maharshi Sept/Oct 2008.
*
My mother, Gangaben Patel, was a freedom fighter and a social worker. She was very badly shaken along with the whole family by a tragic misfortune that occurred in 1944. My eldest brother met with a drowning accident, which my mother witnessed from the shore, After a few months, Mr. Chaganlal Yogi suggested that she should go to Sri
Ramanasramam. At that time, we were living in Santa Cruz, Bombay. When my mother came to Sri Ramanasramam and saw Sri Bhagavan for the first time, she was so much impressed that she came back to take the whole family. So that is how, I, my father and my newly widowed sister in law came to Sri Ramanasramam.
Those were the days of World War II, around 1945, and en route, when we reached Villupuram, some British soldiers wanted to get into our first class compartment, so we were asked to vacate. We were compelled to wait on the Villupuram platform the whole night. This was a very bad experience for me. In the morning, we got the bus to Tiruvannamalai rather late, so it was almost twilight when we reached the Asramam. I was so tired and so dirty that my only thought was to go and have a wash and a drink of cold water. But my mother - oh, she was ever the director! -- said, "No soon as you enter the Asramamm, the first thing you must do is to go and have Sri Bhagavan's darshan."
I was very reluctant, but those were not the days when children could argue with their parents, so I had to agree and obeyed my mother.
continued....
His Gaze Met Mine:
Dhiruben Patel: continues....
I came to the Old Hall where Sri Bhagavan was sitting along with one or two attendants. Next to Sri Bhagavan I saw a small vessel in which live charcoals were burning. At that time I was 18; now I am 81. But I still remember it perfectly. I took that one step into the Hall to give my namaskar. I felt impatient and just wanted to get it over with as soon as possible. I was not interested in Sri Bhagavan or having His darshan. But because I couldn't defy my mother I had to do it. So with closed eyes, I just prostrated. But, then, when I raised my head, well ...I can't find words to describe what happened. As soon as Sri Bhagavan's gaze met mine, He looked at me and in that very second it seemed that I was annihilated. I didn't exist any longer and there was a great sense of release and peace. There was light, though not a strong light. It was like a soft moonlight all around me with no boundaries and no barriers anywhere. I was as if I was lost in a sky of light and peace. And I don't know how many minutes or how many seconds I was in that state. It seemed a lifetime. When I came back to my material existence, I just could not accept what had happened.
We stayed five days more and I had the darshan of Sri Bhagavan many times, but that experience was never repeated. It happened only once. And yet, it made me think very deeply and continuously: "What was it? And how could I find a way to be in that state constantly?"
The next day when we had had our bath and sat in the Hall along with other devotees, Sri Bhagavan was there and anybody who wanted to ask a question could do so. I wrote out two questions on a piece of paper and handed it over to the attendant. He then told me that I should sit quietly and I would get the answers. But being young and impatient I was unable to wait very long, so after some time I again bothered the attendant. I told him I was not getting any answers to my questions that it was not working. So I went near the couch where Sri Bhagavan was sitting and insisted on getting my answers. Then, Sri Bhagavan gave some response, which of course, I couldn't understand because He spoke in Tamizh. There was a person to interpret and I asked him to explain Sri Bhagavan's answers.
By then I had a little of Sri Bhagavan's philosophy, so I asked first: "If two persons are lying down and one person has a dream of a tiger and he is frightened and the other person is awake sitting by his side, is it not the duty of the second person to wake up the dreaming person so that he will no longer be afraid? Why doesn't he do it? That was my first question, to which Sri Bhagavan replied that the dream state belongs to the person to is asleep and the person who is awake has only wait for the moment of wakefulness occurring to the sleeping person. There is no question of saving the dreamer because in reality there is no tiger.
continued....
His Gaze Met Mine:
Dhiruben Patel - continues..
My second question was: "Bhagavan, when I look in the mirror for a long time and try to understand who I am, I don't get the answer, but on the contrary I feel frightened looking at my own reflection for a long time. So what should I do?" Then He told me: "Don't look in the mirror. Why is it necessary to look in a mirror? Go inwards, think, and find out who you are." All this took place on the second day of my visit.
After we stayed for about four or five more days. And, well, being with Sri Bhagavan and noticing His every movement and listening to His voice is not easy to describe in words. Being there with Him was the most wonderful event of my life, the foremost our first encounter when He looked at me and I was transported.
Years went by till I had the opportunity to come back again in 1950, knowing that Sri Bhagavan was not well and that He may not get well. He was on His couch and there was a bandage on His left arm. People filed by in a single file, going quietly. So when I came near Him, I couldn't help saying, "Bhagavan, call me again." Then, with infinite compassion and immense love, He looked at me, saying only, 'Sari, sari' in Tamizh. I didn't know what 'sari'
meant. But somebody told me later that it meant "alright, alright". But it has taken such a long time. I have now come back and I am sure that He has called me back. I have come after -- how many years -- almost fifty seven years. And I find the Asramam beyond recognition. It has expanded so much.
I shall have to tell about a nephew of mine who was only two years old when he came here with my mother. Sri Bhagavan, as usual, was going after lunch on the Hill, and all devotees were standing in line. This young boy suddenly saw Sri Bhagavan and ran towards Him and told hold of His walking stick, so firmly did he grasp it that Sri Bhagavan was unable to budge. Everybody was aghast watching this and requested the child to go away and not to bother Sri Bhagavan. But he didn't listen. And for a long time he went on staring at Sri Bhagavan. Sri Bhagavan put His hand on his head. At once he let go of the stick and started weeping, not loudly, but tears streamed down his cheeks as he stood there looking up at Sri Bhagavan.
This same nephew we, unfortunately lost three years ago, in 2004. When he was in the hospital he used to tell me every day, "Foie (Auntie), do you know what we are going to do as soon as these doctors are finished and I am able to leave here? I said, "I don't know, what." He said, "We'll go to Sri Ramanasramam. That will be the first thing we do. And only you and I will go."
continued...
His Gaze Met Mine:
continues....
Now, physically, it was not possible because he is no longer here. So I thought that it is now my duty to go to Sri Ramanasramam. I thought I will go alone, I will stay and find out if Sri Bhagavan's Presence is still felt. Whether I am here or whether I am there, or whether I am anywhere, I tell you I feel that Sri Bhagavan is with me. And that is all due to the first wonderful moment when He looked at me.
My mother used to rent a cottage here and stay for two or three months at a time. She was such a sincere soul and a self educated woman. She had very little education, hardly two or three years. Nevertheless, she learnt Hindi, English, Sanskrit and wrote in Gujarati. But when she came here she found that all this was of no use because Sri Bhagavan spoke mostly in Tamizh and rarely in English. But my mother had such an irresistible attraction towards Sri Bhagavan and His teachings. She used to stay here and meditate very
regularly, in spite of all the other work that she was doing. What happened to her here, what she experienced, she rarely spoke of.
Once she suffered from a paralytic stroke and was not able to speak at all. After a month and half, gradually her speech began to come back. But then it was not fluent and we could not understand her all the time. For example, if she wanted her shoes, she will ask for soap and would then sometimes get annoyed because we didn't understand her. Everybody was depressed about this and felt sad that such a wonderful person as my mother had to end her life in this condition. All of a sudden I remembered the evening parayana and Upadesa Saram and recited one or two lines before her. My mother at once alert and picked up the recitation and concluded the thirty
verses without a single mistake or single faltering! After this she was able to recite Sri Bhagavan's works and slowly she became normal. She wrote her autobiography also.
In her last illness, she made me promise that none of us would weep when she goes and also that
Sri Bhagavan would be with her, and that I would be the one responsible for these requests. She insisted that I do this. So I replied: "How can I do that? Who knows when the last minute in a person's life is going to be?" Still, she made me promise. And by God's grace and Sri Bhagavan's blessings it happened.
During her last moments, I was there and this nephew of mine held a very large framed photograph of Sri Bhagavan before her eyes. She quietly gazed at the photograph and then turned her eyes and passed away.
continued...
His Gaze Met Mine:
continues...
For various reasons, sometime after Sri Bhagavan's passing, for about two or three years, my heart was full of agony. I had not studied Sanskrit scriptures or anything like that and so asked myself, "How can I find somebody who will teach me?" By great luck, I came across Sri Gangeswaranandaji Maharaj in Mount Abu, who accepted me as one of his pupils. He taught me everything and gave spiritual guidance also. But whenever somebody would ask him if I was his disciple, he would say, "No, she is the disciple of Sri Ramana Maharshi, but she is my daughter and I am helping her."
It's a very strange thing to say that I don't feel Sri Bhagavan's absence. I feel that He is here. I don't notice His absence. Perhaps it is because during all those years when I was away from Sri Ramanasramam, I always felt that He was near me. And in my moments of happiness, in my moments of grief, when I was confused, when I felt that I have done something, I have achieved something, all these moments I have at some level communicated with Him. And, I have received His grace, and now know that I am not the only individual who has. He had done this for everybody, for the whole of mankind. When you are really facing a big problem or have some big question and you don't know to turn or what to do, then Sri Bhagavan really gives the answer in your heart of hearts. And in many ways such as this, I have always felt Sri Bhagavan's loving presence.
Now entering Sri Bhagavan's Asramam after nearly six decades, I found myself writing the following words to Sri Bhagavan:
After fifty seven years,
I enter your Asramam again,
I do not miss you
Because you were with me
All the while,
But Bhagavan, where are your
squirrels,
Or their children of the twenty
seventh generation?
Surely they miss Your peanuts.
And the touch of your lotus-soft \
fingers?
Perhaps you have also been with
them,
And the peacocks trumpeting from
the heights!
You cannot be away from them or
from any other place.
You are the Universal
Consciousness,
Existence and Joy eternal, O
Ramana!
Om Sri Ramanarpanamastu.
concluded.
Faith That Saves: Gopal Sarma:
(From Mountain Path, July-Sept. 2009)
Sri Bhagavan's teaching was simple. He said that the only way to gain peace and happiness is to end the 'ego' or the thought 'I am the body.' Sri Bhagavan accomplished this goal by Self Inquiry. But He also gave us the Aksharamana Maalai
path, the path of unconditional love and total surrender to Arunachala.
This past Deepam Day, I was listening to the chanting of Aksharamana 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 Aksharamana Maalai path. Sri Bhagavan was God, Guru, and everything for her. Her faith to 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 in all her life. She was a dutiful housewife 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 for 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 value inculcated in us by our parents, especially my 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 Paramahamsa and that started her off on the path of bhakti which she pursued diligently for the rest of her life. We used to read Vedantic
texts and Bhagavad Gita in the house on weekends 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.
In 1991, a very tragic even 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 hospitals 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 20 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 Ramana had dispelled her grief and given her 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.
continued....
The distress here is really terrible [Auschwitz]. And still, in the evening, when the day recedes, I walk with bright footsteps by the wire fence, and from my heart arises always the feeling that Life is wonderful and grand... I find rest within myself. And this "Self", this deepest and richest part of me, I call God.
- Ethy Hilthum, from the journal of a young Jewish girl who died in Auschwitz, posted to allspirit
Faith That Saves:
Gopal Sarma - MP July-Sept. 2009
continues....
After Pavitra's passing away, we all went 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 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 transformative experience in 1991 and she became a source of strength for the entire family.
She was staying alone in her flat in Bangalore till she passed away in 1999. She used to walk to my sister Indira's house all by herself even when she was in 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 of humor and spread cheer and confidence to everyone, young and old. She took lessons in harmonium at the age of 80 so that she can sing and play 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 Bhagavan okayed it for her and that is all that matters!
When she was in hospital during her last days, she told me and my sister that we should not let anyone come and bother her at that time and that is precisely what she did. She also gave us a lot of Bhagavan's Upadesa asking us not to cry when she died as death is onoly for the body. She gave me a small envelope containing a wallet size picture of Sri Bhagavan Ramana and a small personal note which she 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 every day. I have been following her instructions strictly ever since.
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 Bhagavan Ramana telling us through this friend that mother merged with Sri Bhagavan after shedding her body.
How I wish I could get that kind of faith in this lifetime.
concluded.
Vivarta Vada:
(From Mountain Path, July-Sept. 2009)
Sanskrit: Vivarta-vada: The theory of 'apparent creation'; the theory of phenomenal appearance.
*
Sri Ramana once remarked that there are various approaches to the metaphysical problem of creation. He said, "I do not teach only the theory of non-origination (ajata-vada). I approve of all schools. The same truth has to be expressed in different ways to suit the capacity of the hearer." (Day by Day, 15.3.1946 afternoon).
Theories of creation address the question of causality. Does the Absolute (Brahman) change or not? Are causes / effects real? Both, neither? Is the effect pre-existent in the cause or is it non existent in the cause prior to its production? Every theory has its rationale, but fails outside its purview.
Theories of causation tantalize and confound human beings. They tease and disappoint because they promise something satisfactory and then cannot deliver what they promise. In the empirical world, one observes that a given cause produces a given effect -- an apple seed always, and not sometimes, becomes an apple tree and never a door or an orange tree. However, upon analysis, the cause and effect relation is riddled with inconsistencies.
Advaita Vedantin's theory of transfiguration (vivarta vada), in an attempt to overcome these inconsistencies, states that the world is an "appearance" of the Absolute (Brahman) in the same way as the snake is an appearance of the rope. In the absence of the rope, there is no snake. In the same way, in the absence of Brahman there is not world.
Sri Sankara used the word 'vivarta' to mean a 'rolling out' or 'unfolding of creation'. In his usage of the term, it had none of the 'illusionistic' connotations that would subsequently be attributed to it. However, Sri Sanakra's analogy of the rope-snake is interestingly apt to describe the nature of the creative act in that, at times the snake is outstretched while at other times, it is recoiled. The analogy can thereby seen as envisaging the creation of the wold in terms of the 'rolling out' of Brahman. It is only in the post-Sankarite works of Advaita that one finds the term vivarta used to mean 'apparent', 'appearance'.
continued....
Vivarta Vada:
continues...
In the Brahmasutra, creation is said to be nothing more than the self-development or self-unfoldment of Brahman (literally self-making, atmarkti). 1.4.26. See also Sri Daksinamurti Stotram. Verse 2. As well, one may note that the notion of 'unfoldment' need not imply any change in the thing that is being unfolded. Sri Sankara used the term
to imply 'distortion'. The creative or empirical realm is a distortion, a disfigurement of Brahman's essential non duality. It is this evaluative depreciation of the material world of multiplicity that will subsequently be emphasized by post-Sankara philosophers. Distortion implies that 'what appears is not what actually is'. Thus evolved the theory that the world appears as if it is real, but it is really nothing but a distortion, a false appearance, of the non dual Reality. Just as at dusk, a rope can be distorted as to
appear as a snake, so is Brahman distorted so as to appear as the world of duality.
Etymologically, vivarta can be derived as viseshena vartate iti vivartah, meaning 'the effect [is, in fact, not real at all but] exists only in a manner of appearance' to the perceiver, which subsumes all the requirements of empirical causality. Thus the snake which never truly existed nevertheless appears with a 'special form of existence'.
However, while the rope-snake phenomenon (upamanam) is entirely explicable, satisfying all logical requirements, the indicated "Brahman-world" (upameyam) transfiguration defies logical grounds. For the grasping of what is clearly beyond the comprehension of logic, Advaita necessitates the positing of Maya, which is defined as an 'inexplicable mystery'. In a way, the rope-snake analogy is the ultimate example in Advaita Vedanta to illustrate vivarta-vada.
Opponents of Advaita, like the logicians of nyaya darsana, object, saying, "For us, creation is real but you find our theory unsatisfactory. However, your model of 'apparent creation' also suffers a similar fate. If we cannot convince you of our 'real creation', your maya based model also cannot explain 'apparent creation' because you cannot explain maya at all! To take shelter saying that maya is explicable is begging the question because it presumes as an 'initial postulate' what is is required to be proved."
Sri Sankara in his Brahma Sutra bhashya counters this brilliantly and we paraphrase his riposte as follows: Your objection is impeccable but only within the parameters of logic. But our position is that mere logic cannot grasp the Truth. When we say Maya cannot be explained, it is not a weakness of Advaita but an admission of the grandeur of Truth that surpasses all intellectual understanding. Surely, logic must not be contradicted but it can be and should be transcended, for there is no way of intuiting Truth other than invoking the mystery of Maya to seal all queries concerning
creation.
continued....
Vivarta Vada:
continues...
"In the vision of the Vedas, theories of creation are discussed only as temporary expedient with a view to eventually wean the seeker's mind away from the world and turn it within, Self-ward. To give reality to creation and its theories thereof, serves no useful purpose (anirmoksha prasangah). The purpose of sruti is not to explain creation per se as the final end but to deliver moksha from samsara. The purpose of vivarta-vada, therefore, is not to explain the meachanics and knowledge of 'apparent creation' but to cut short, with one stroke, all futile inquiry into the world, which are best, a 'red herring' in the pursuit of moksha. Thus what cannot be accessed by human intellect is simply lumped into one 'black box'
of maya, in order to facilitate atma vichara."
It is a wrong question to pose, "why cannot you explain maya?". There can be no right answer to a wrong question on the same plane of understanding. If maya can be explained, it ceases to be maya. Just as a magic show is unraveled by reason, it is no more magic. But creation is truly magical! It is meant only to stun human reason at the farthest limit and fold it back to its Source, the Self. Awed by the secrets of nature, genius scientists like Newton and Einstein, Heisenberg and Hawking have expressed profoundly mystical wonder at the power of God, that is maya. Vivarta Vada thus aims only at one sweeping shift of vision in our world view and warns us not to be lost in infinite details or trappings of reason. This is exactly why Sri Bhagavan Ramana said, in line with the scriptural vision, "There may be any number of theories of creation. All of them extend outwardly. There will be no limit to them because time and space are unlimited. They are, however, only in the mind... creation is explained scientifically or logically to one's own satisfaction. But is there any finality about it? Why look outward and go on explaining the phenomenon that are endless?" (Talks. 388).
There are two traditional positions with regard to the cause-effect relation. Either the effect is pre existent in the cause or non existent in the cause prior to its production. Those who hold that effect is a new creation from the cause argue that if such were not the case, causation itself would be meaningless. If the effect is pre existent, then why does it need to be produced? Thus the cause and effect must differ and the effect must be non existent before its production from the cause.
Those who hold that the effect is pre existent in the cause, counter the objection that if such were not the case, then all empirical order would collapse. Nothing can come out of something unless it is already existent in that something. Otherwise it would amount to disclaiming the need for a material cause for the production of an effect. Also, if the effect is not pre existent in the cause, then anything could come out of anything. There would be no determinative cause for a specific effect. Milk could come out of sand, and then, only for sometimes. In reubuttal, opponents object that if the effect pre exists in the cause, why does it need to be produced? The reply is that the effect is not in the cause as such - it is latent in the cause, and has to be brought out. Thus, what is latent must become patent. Yet, difficulties persist. Is the cause wholly transformed or only a part of it, in this process?
continued....
Hey Jude,
Here is another interesting statement from Etty Hillesum:
" It is the only thing we can do klaas, I see no alternative, each of us must turn inward and destroy in himself all that he thinks he ought to destroy in others. "
(taken from Pico Iyer's "Open Road")
best wishes
Vivarta Vada:
(Mountain Path, July-Sept.2009)
continues....
If the whole cause is transformed, then the cause ceases to be, and what happens to the cause in which the effect is said to pre-exist? And if only a part of the cause changes into the effect, with the other part maintaining its substance, it will be like killing one half of a hen to eat and keeping the other half to lay eggs with. Thus these theories of causation undermine each other's position with logical fallacies. If the effect is already existent, it is redundant to say that the already existent is created. And if the effect is non existent, it can never be produced. Either alternative fails to satisfy the demands of logic. Therefore, Advaitins propound the doctrine of non origination, of the distortion, of transfiguration, as opposed to REAL TRANSFORMATION.
The provisional Advaita theory of causation implies six requisties. 1) There is a relation in terms of succession in the cause-effect relationships. 2) The relationship between the cause and the effect is irreversible. The cause always precedes the effect and never vice
versa. 3) The relationship between the cause and the effect is a necessary relationship and not a contingent one. 4) Cause and effect are not completely identical, nor are they totally different. [Any two entities absolutely different are not related by cause and effect, and if absolutely identical, then they are the same entity]. 5) The relationship between cause and effect is a one sided relationship. The effect is always dependent upon the cause. 6) Between the cause and the effect, the cause alone is real.
This analysis logically leads to the impossibility of a causal scheme. From the seeming reality of the causal scheme at the empirical level, one is led to discover that philosophically speaking, causation is illogical. The rope is the cause of the snake in the sense that the snake pre-existed (so to speak) in the rope, It was sustained by the rope and finally disappears back into the rope. All the while there was nothing other than the rope. The rope never ceased being a rope, even while appearing as the snake. This is the very essence of the idea -- a thing appearing differently without ceasing to be itself even during the different appearance, svasvarupa aparityage rupantara aapattihi.
Because empirically, every effect has a cause, Brahman too is cosmologically said to be the cause of the cause of the Universe. This needs some elucidation. Whenever the Advaitin speaks of causation, it is with regard to Saguna Brahman or Isvara. Whenever the Advaitin speaks of appearance, it is with regards to Nirguna Brahman. Since Brahman is the only Reality, if one seeks a cause for the empirical world, one employs the language of cosmology and says, Brahman alone, if anything could the cause of the world and not anything else.
Vivarta Vada declares that an effect is but an apparent manifestation, a different 'appearance' of its cause. The creation of this world is but an apparent change. It is not a real modification of Brahman. From the viewpoint of Vivarta Vada, there is no creation, Brahman can be in no way create the finite world since it is beyond all action. The relation of cause and effect has not bearing to Brahman, since cause has meaning only in relation to the finite modes of being. Vivarta Vada affirms the 'appearance only' status to the effect and thus points the way to the sublation of the world in Brahman, where all questions of creation are silenced. Once Brahman is realized, all causality and duality are falsified and thus transcended in true knowledge.
Concluded.
Ramana Dying:
Ana Callan.
(Mountain Path, July-Sept. 2011)
The pain of nations tucked
under His arm, swelling
just below the elbow,
pus and blood and bone
could ruin anyone
but Him, who welcomes
all suffering inside His
perfect skin, which ripples
now in breathlike tides
over the rim of
separation, flooding
nothing but the dream
flesh, His holy heart wide
open to the predicament
of human wedded
to a form that does not
exist, as He will slowly,
quietly slip out of His
phantom robes, arms
luminous and limp,
the heavens trailing
silver tears in the wake
of His ascension.
****
MANAVASI RAMASWAMI AIYAR:
When one thinks of Ramaswami Aiyar one's mind travels at once to his wonderful composition on Ramana Saranagati. Once far away from home while at Berhampur in Orissa, he was suffering from excruciating pain because of boils all over his feet. He prayed to Sri Ramana for relief. Then out of the blue, two brahmins came claiming to be from Arunachala. They said that Sri Bhagavan had asked them to visit him in the course of their pilgrimage. A native remedy given by them effected a complete cure. It was then that this song Saranagati which means Surrender was composed by him. Since then generations of Sri Ramana devotees have sung it in times of distress with great benefit. Devaraja Mudaliar has also recorded a 'miracle' about this song. A pregnant devotee at Kanpur was unable to climb up and down for water. The taps had gone dry. She plaintively sang this song and water started flowing freely from the tap. Actually, though Ramaswami Aiyar was well versed in music, and could play on the veena, he was no lyricist. This capacity to compose came by Sri Ramana's grace suddenly. When he composed his first song, Sri Ramana also gave him many useful tips on the finer points.
As soon as Satyamangalam Venkatarama Aiyar composed the 'gummi' song in his Ramana Stuti Panchakam, Ramaswami Aiyer and others started dancing with ecstasy.
He had the rare good fortune of being present at Skandasramam at the time of Mother Azhagammal's Videha Mukti in May 1922 and at Sri Ramanasramam on the day of Sri Bhagavan's Maha Nirvana in April 1950.
Ramaswami Aiyar used to thoroughly enjoy teaching his vast repertoire of compositions on Sri Ramana to the music knowing visitors of Sri Ramanasramam. By doing so he has bequeathed this rich treasure to many.
He says:
I first visited Sri Bhagavan in 1907, when He was staying in the
Virupaksha Cave. It was during the festival of Kartikai. One Krishnayya was standing gaurd. After sometime, Sri Bhagavan came out and went somewhere without noticing me. At this time, I was suffering from dyspepsia. I could not digest anything and had to live only on soup. My nights were restless. I was keen on getting Sri Bhagavan's blessings for curing it.
I followed Him and caught up with Him near a big tamarind tree. I told Him about my pathetic condition and sought its cure through His blessing. "I am neither a doctor nor a magician," He replied. I would not take a 'no'. Finally He said, "Have the confidence that the body's condition will not affect you. Act with faith in this."
After sometime, I set up an establishment at Arunachala and started visiting Sri Bhagavan everyday. Once when He was alone I burst out emotionally, "Swami, the great ones like Jesus uplifted many sinners. Is there any hope for me?" I got the assurance, "There is hope. Yes, there is hope." That night I composed my first song on Sri Bhagavan. When it was read to Him, He gave me many useful tips on rhyme and meter. I knew music and could play on Veena. But I was no lyricist. From that day, till Sri Bhagavan's Maha Nirvana, songs used to flow freely from my pen. I am sure this flow was not due to my effort. The inspiration behind it was Sri Bhagavan's grace only.
continued...
MANAVASI RAMASWAMI AIYAR;
continues.....
It was a festive day. Echamma had sent plenty of eatables. The inmates of Virupaksha Cave were proceeding to a nearby waterfall for a picnic. I stayed behind bemoaning about the condition of my stomach. Sri Bhagavan sent Vasudeva Sastri to fetch me but I flatly refused. I told him that I was perpetually fasting and that feasting was unthinkable. After a while when I turned my head in the direction of the water fall, I saw Sri Bhagavan who beckoned me. I was overwhelmed and quietly joined the others. I ate all the dishes without the slightest fear, for Sri Bhagavan again specially invited me to partake of them. Ordinarily, most of the dishes would have taken the life out of me but not that day. That night I slept in the Virupaksha Cave itself and woke up fully refreshed next morning. My heart was filled with gratitude for I knew intuitively that my disease was completely cured! This also gave me the confidence that I need not worry about any of my problems
but could safely entrust them to Sri Bhagavan.
In those days, my official superior used to tease me and say that I was overpaid at rupees one hundred and fifty per month as a salary. When I reported this to Sri Bhagavan, He remarked, 'What would he say if your salary is raised to two hundred?' It was increased to this level the very next month!
Often I used to take my family members with me while visiting Sri Bhagavan. Once He enquired about the marriage of my first daughter. I had postponed it for want of funds. Echamma suggested a good alliance and the required money came from an unexpected quarter!
I was transformed to Berhampur in Orissa. Once many sores came on my feet and they did not respond to any treatment. In desperation I kept praying to Arunachala. One morning two visitors came from Tiruvannamalai. They said that they were on a pilgrimage of the North and that Sri Bhagavan had specially asked them to look me up. Seeing my predicament, they prescribed some simple home remedies which effected a miraculous cure! Not a single soe was there the next morning. Surely they were the messengers of the compassionate Sri Bhagavan. Spontaneously, I composed a song
in His praise -- Saranagati - My Refuge.
concluded.
Hi m, Thanks for the input. Etty's story is inspirational.
What can one say...she was extraordinary!
RANGASWAMI:
I was born in a village thirty miles from Tiruvannamalai, in a family of agriculturists. When I was twenty one I was filled with a sudden enthusiasm to go for the Deepam festival. The night before I started I had a dream of a sage clad only in codpiece and surrounded by disciples. He was seated on a tiger skin in an Ashram at the foot of Arunachala Hill. After some difficulties on the way I reached Tiruvannamalai just in time to the lighting of the Deepam.
The next morning, I started for 'pradakshina' of the Hill. Sri Ramanasramam was on the way and every one was going in for the darshan of Sri Bhagavan. I joined them. When I saw Him I was filled with religious fervor and started weeping. The desire for liberation possessed me. By a wave of His hand, Sri Bhagavan beckoned me to sit. An hour passed without my having any consciousness of the body. I just could not leave the ashram and requested Chinnaswami to give me some job. He said, "You are a young lad, what can you do? You may go." However, I did not budge, pleading that any job could be given and that Sri Bhagavan would
give me the necessary strength for its proper performance. The flower garden was assigned to me. I did the job of two persons and was complimented by Sri Bhagavan also. Meditation and work were just the two sides of things in my life. One day I asked Sri Bhagavan, "Swami, what is the way for liberation?" He replied, "Just go the way you came." He also pointed out the tenth verse of Upadesa Undiyar to me.
Later my duty was to string garlands for the Mother's Shrine. At that time the Asramam Hall was being constructed. We used to carry stones to the site. Sri Bhagavan too would join. One day a finger of mine was crushed when a stone fell on it. Till it healed completely, Sri Bhagavan took over my work!
Subsequently, Madhava Swami and I became co-attendants of Sri Bhagavan. Once Sri Bhagavan gave us both copies of Ramana Vijayam, (Tamizh biography), which had just come from the press. My copy was incomplete and I was asked to complete the same. One day Sri Bhagavan asked me if I had completed the job. "I do not have time for it," I said. "What are you doing now?" He queried. "I am going to Palakottu to wash your codpiece". Sri Bhagavan said, "Okay you do my job and I will do yours,"
so saying, He copied the remaining pages.
On one occasion, I was asked to pour oil for a large lamp, which I did inattentively and spilled a lot of oil. Sri Bhagavan took the spill overs in His hand, rubbed it on my body and said, "Go and have a bath."
A nest of squirrels was above Sri Bhagavan's couch. A cat had eaten the mother of the young squirrels and the responsibility for their care was taken over by Sri Bhagavan. He remarked: "These little ones do not know that wisdom
lies in remaining in their nest. They keep attempting to come out. All trouble lies outside but they cannot remain within. Similarly if the mind is not externalized, but remains sunk in the Heart, then there would only be happiness. But the mind keeps moving out".
continued....
RANGASWAMI:
continues...
I asked Sri Bhagavan: "What is the path for keeping the mind inward?" Sri Bhagavan said: "It is exactly the same as what I am doing now. Each time young squirrel comes out, I keep putting it back into the nest. When I go on doing it, it learns the happiness of staying in the nest."
One evening Sri Bhagavan was coming down the Hill and I was following Him. A sweeper coming that way wanted to prostrate to Sri Bhagavan. "Doing your work diligently is prostration," said Sri Bhagavan and then went into the Hall, Those seated there stood up and some did namaskarams. After they were re-seated, Sri Bhagavan asked me to narrate the incident which occurred on the way and I did so. Sri Bhagavan said, "True prostration is not sitting, getting up, prostrating. It is doing one's job with sraddha, (proper care).
Shantamma who used to work in the kitchen wanted to express her love for Sri Bhagavan by serving food to Him first. Sri Bhagavan told her: "Swami does not mean this body only. The one in everyone of these devotees is the Swami alone. If you serve them first, the Swami will be happy."
*
Rangaswami was a diligent and hardworking attendant of Sri Bhagavan for a number of years. He used to make notes of some of Sri Bhagavan's comments and advice. There is a reference to him in the Talks. When Sri Bhagavan and he were walking behind the Asramam, Sri Bhagavan noticed someone in the Asramam rocking in a rocking chair and remarked to Rangaswami, "Siva made over all His possessions to Vishnu and wandered away in the forest. In His view non possession led to greater happiness than possession of things." Ramana also added that 'divestment of possessions is the highest happiness.'
Suri Nagamma makes two references to Rangaswami in Letters. On the morning of November 26, 1945, the memorable day which Sri Bhagavan spent with the devotees in Skandasramam, Rangaswami was the attendant who accompanied Him, like
'Nandi to Lord Siva.'.
Rangaswami would sometimes remind
Sri Bhagavan about the incidents in His earlier life as it happened while Sri Bhagavan was reading Ramana Lila. Rangaswami asked, "Has the story about the towel written in it?" Then Sri Ramana gave a detailed account of it. Once a towel which was being used by Him was wholly tattered but the devotees did not notice it. A mischievous little boy saw it and said, "Swami, Swami, this towel is required by the Governor." Sri Bhagavan replied: Go and tell the Governor that I will not give it to him.
concluded.
(From Unforgettable Years. Ramana Maharshi Centre for Learning, Bangalore.)
RAYAR:
We used to reside in Cuddalore in 1912. We heard of a young boy's penance at Tiruvannamalai. I wanted to have His darshan. One day I went there about four in the afternoon. He was sitting in front of the Virupaksha Cave I sat in His Presence till night and left.
I did not return for the next 12 years. But my visit to Virupaksha Cave and Tiruvannamalai was always fresh in my mind. During this period all my relatives except my father, passed away. My job was near Kanhangad. I used to meet Swami Ramdas once a week. On one such visit he was not to be found. After due search I located him in a hut. He was immersed in samadhi. After some time, he remarked, "It is time for you to catch the train. You can go now." I did not know the purport of his remark. The next day, when I was sitting in my office the utter futility of my life struck me with great force. Why am I doing this job? For whose sake? Whom did I have except my father? My father too does not need me. Such thoughts raced through my mind. I stopped the work, left the office and started walking. I did not take any of my belongings with me thinking, 'What connection, do I have with them?'
I had not particular destination in mind and was content to eat whatever alms I received on the way. In one village after Pazhani I did not get any food. I slept on the wayside temple. After sometime, I was woken up by the Karnam of the place who said, "I somehow felt that a hungry wayfarer was sleeping in the temple. Please come". After hearing my story and seeing my condition, he refused to allow me to proceed further by walk and brought me a ticket up to Tiruchy as desired by me. My friends there attended to my swollen legs. After a week I proceeded to Tindivanam. My idea was to proceed to the the Vindhya Hills for tapas after the getting the requisite train fare from my relatives. However I decided to go to Tiruvannamalai, since I did not want to miss the darshan of Sri Bhagavan after having come so near. This is how Sri Bhagavan drew me to Himself.
By then Sri Bhagavan had come to stay near the Mother's Samadhi. I spent three days with Him. I used to eat in a hotel in the town and spend the rest of the time in His Presence. Chinnaswami was then in charge of the kitchen. On the fourth day, I was asked to stay for food. When I went inside the kitchen I found Chinnaswami getting ready to prepare food. I helped him. He was pleased and asked me to remain as an inmate of the Asramam. And that very day Sri Bhagavan came to the kitchen and took over the cooking along with me. Chinnaswami stopped doing that work.
continued...
RAYAR:
continues...
Everyone was happy and wanted me to
stay on in the Asramam. Ganapati Muni came at that time and Sri Bhagavan introduced me to him. 'Upadesa Saram' had just been printed. In the evenings the Muni used to give discourses which were attended by the people from the town. I continued to live there till Navaratri. However I did not give up the idea of going to the Vindhya Mountains for tapas. Refusing to listen to the Asramites I started on the trip and reached Tindivanam, en route. My mind was in a turmoil and I returned to the Asramam within a couple of days. Everyone was happy. Sri Bhagavan too remarked 'Rayar has come back.' I remained with Sri Bhagavan for the next thirty two years.
*
Ranga Rao, popularly known as Rayar
was an inmate of Sri Ramanasramam from the early years. While he was studying at Dindigul, the Paramacharya of Kanchi Kamakoti Peetam, His Holiness Chandrasekhara Saraswati Swami and Viswantha Swami were his classmates. He was a disciple of Kavyakanta Ganapati Muni and had a small Ashram of his own, Indrani Ashram, in Polur, near Tiruvannamalai for some time. He was of great help to Chinnaswami, particularly in the kitchen. His cooking was a regular treat. Though of volatile temperament he was popular among his fellow devotees. He had planned on a short stay at Sri Ramanasramam but the pull of Sri Bhagavan was such that he remained there for over three decades.
*
(From Unforgettable Years - RMCL,
Bangalore.)
concluded.
T.P. RAMACHANDRA AIYAR:
T.P. Ramachandra Aiyar's home town was Tiruvannamalai itself. He was endearingly known and called as TPR, by Sri Bhagavan and others. Soon after His arrival in Tiruvannamalai, when Sri Bhagavan was staying in the precincts of the Arunachaleswara Temple, TPR's father took Him by force to his house and fed Him. This was the only house that Sri Ramana had entered after leaving Madurai. This incident was narrated by Sri Bhagavan Himself. TPR was a lawyer by profession. This enabled him to be of help to the Asramam for ten years from 1933 in dealing with some vexacious litigations against it.
He would make some contribution or the other in the daily durbar of Sri Bhagavan's Hall. Hence we have
as many as fifteen references to him Devaraja Mudaliar's "Day by Day with Bhagavan."
After his wife's death at an early age, TPR practically became an inmate of he Asramam basking under the uplifting influence of Sri Bhagavan's physical proximity. He fully assisted the doctors in attendance during the anxious months preceding the April 14, 1950 by his meticulous attention to the prescribed routine.
He as an inmate of the Asramam for many years after the Maha Nirvana of Sri Bhagavan. He was always ready to help in clearing the doubts of the seekers regarding the Path.
*
TPR says:
A person came from U.S.A., sat silently before Sri Bhagavan for three hours and left. He had no intention of returning. I said, "What is this Bhagavan? He has traveled thousands of miles just to be with you. Yet he has left after a few hours. What purpose can it serve?" Sri Bhagavan replied: "He had a particular need for which he had come. It was fulfilled. Where was the necessity for him to stay on?"
What happens between Bhagavan and his devotees is known only to each of them. It is futile to guess at it. Depending on their state they will receive Bhagavan's grace in various ways. Bhagavan's teaching has practical relevance. Each devotee or visitor had a particular problem and Bhagavan's clarifications would take into the account the background of the questioner. Hence it is difficult to seek solutions from His answers. While there would a basic theoretical structure oriented towards the self inquiry, different replies would be given. A reply given to one should not therefore be mistaken to be universally applicable. It is for the individual to understand and apply it in his sadhana.
continued....
T.P. RAMACHANDRA AIYAR:
continues....
About a blind devotee, Kannappan, Bhagavan remarked, "If you hear him render bhajans you would not know if it is day or night." At my request Kannappan sang the songs of the Saint Arunagirinathar most touchingly. Everyone was moved to tears. The dinner gong went and Sri
Bhagavan rose slowly. "What a bhakti! How soulful!" I said. Sri Bhagavan went a few steps further towards the dining hall, looked at me and said, "Yes, he sang well. But what is it to you? One may get lost in it and find it difficult to go beyond."
On another occasion, Dilip Kumar Roy of Aurobindo Ashram was singing enchantingly before Sri Bhagavan when the dinner bell rang. Dilip got up and said, "I have not done yoga. I know no Vedanta. All that I am aware of is to sing God's praise. I pour out my heart through music as an offering to Him. Is there any hope for me?" Sri Bhagavan told him, "That is enough. It would lead you." Dilip was greatly encouraged. Sri Bhagavan also added, "Bhakti is the mother of Jnana."
In the case of Kannappan, Sri Bhagavan had cautioned me lest I should think that bhkati suited me. At the same time, He encouraged Dilip for He knew that his natural temperament was oriented towards it. Whatever path suits the particular devotee Sri Bhagavan would advice that path to him as it was the most appropriate one for him. That advice was not intended for universal application.
An instance of the extent to which Sri Bhagavan would travel to take a devotee by hand happened soon after the Asramam Post Office was opened.
A couple whose only son had died, came, 'We loved him dearly. After his death, joy has fled from our lives. We know no peace. We are wandering about helplessly. We have but one wish. At least let us see our boy in our next birth.' Sri Bhagavan who was leaning back on the sofa came forward and said, "Father, son, birth - know the real meaning of these first. Afterwards we can go into the question of the next birth."
continued....
T.P. RAMACHANDRA AIYAR:
continues....
The couple persisted saying, 'We don't know all that, nor do we wish to know. Please answer us. We do not ask for more. Can we see our son in the next birth?' Sri Bhagavan came near and said firmly: "Yes, you will certainly see him. You will see him in the next birth as vividly as you have seen him in this birth.' They simply meltedx and left saying, 'That is all we want, Bhagavan!' After that they had gone, I asked Sri Bhagavan, 'Why did you say that? Will it happen?' He said, 'What can I do? If I did not give them this assurance their faith would have been uprooted.' I was not happy with that reply. Sri Bhagavan thedn asked me to get the Bhagavad Gita and showed me a particular verse to read. The gist of it was the truth can only be pressed to the extent to which one can absorb it. If Vedanta is taught to those who are not ready, it would only destroy their faith.'
Once when Sri Bhagavan was coming down the Hill, a dog which was following Him wanted to catch a hill squirrel. Sri Bhagavan tried to put His stick between them and in the attempt He slipped and fell. His collar bone broke. He was bedridden for a month.
When Sri Bhagavan came out from the dining hall for the first time after the accident Venkatarama Iyer and I sought His permission to go to Skandasramam. "Yes, Yes," He said and then asked His attendant Rangaswamy wistfully, "Shall we also go?" Just imagine Sri Bhagavan's walking up in the hot sun and that too when His collar bone had hardly healed.
Rangaswamy was shocked. "Swami you are still not fully cured. Besides you are too weak," he protested. Turning to us Sri Bhagavan said, 'Will you not take me with you?' we said, "Bhagavan, what greater good fortune can there be for us than to have your company? But in your present condition how can you come?" Sri Bhagavan said, "It seems they will not take me."
continued....
T.P. RAMACHANDRA AIYAR:
continues....
Venkatarama Iyer and I started climbing towards Skandasramam. When we looked back we saw Sri Bhagavan and Rangaswamy coming behind us. Sri Bhagavan used to go up the Hill everyday periodically. We presumed it was just the same. After climbing for some time we rested under the shade of a tree for some time. The person carrying good to the watchman at Skandasramam whispered to us that Sri Bhagavan accompanied by Rangaswamy was also climbing up to Skandasramam. Sri "Bhagavan in this hot sun!" I ran down, Sri Bhagavan was sweating profusely and had become very tired. He refused to go back. With
Rangaswami and me supporting Sri Bhagavan, we managed to reach Skandasramam after three hours. A solitary worker was doing some masonry job. He prostrated before Sri Bhagavan saying, "What are good fortune! The compassionate Bhagavan has climbed up the Hill to give me darshan."
The mason was literally in the seventh heaven. Somehow, he managed to run down and fetch eats for Bhagavan and us. Sri Bhagavan said, "I came for your sake. It is your prayer which dragged me here." His prayer dragging Bhagavan in that heat and in spite of the hardship! "Bhagavan, what was his prayer?" we asked. Sri Bhagavan then narrated the following story.
"As you know four days ago, in connection with the raising of pillars for the New Hall, they had special worship. With the doctor's permission, the Sthapathi had taken me for this function. Many had come. One of them was this mason. He thought 'How lucky are these people who are constructing this Hall! To see their work Bhagavan Himself has come. How will Bhagavan come and see the work which I am doing at Skandasramam with such patient care? It is years since He has come to Skandasramam. It would be too much to hope that He would do so now. How wonderful would it be if He did.' " That is why Bhagavan had insisted on coming to Skandasramam. Sri Bhagavan then went and supervised the work to the mason's delight!
[From Unforgettable Years. RMCL
Bangalore.]
concluded.
V.RAJASUBRAHMANYA IYER OR RAJA IYER:
My mother;s elder sister had the utmost reverence for Sri Bhagavan. In the first few years after His arrival at Arunachala, she would not miss the opportunity of offering Him food. Later she would make some sweet dishes specially for Him and send it through me to Virupaksha Cave. The harmony of the evening hours, the aromatic breeze of the Hill and the stillness flowing from Sri Bhagavan were something indescribable. Sri Bhagavan would put us at ease and share equally what we had taken with us.
Even after Sri Bhagavan shifted to Skandasramam, Echamma and Mudaliar Patti used to prepare the food and take it there daily. This would be distributed among those present. At times nothing would be available for dinner. After Her arrival, Sri Bhagavan's Mother took over regular cooking. Even so, often there would hardly be anything to eat. The food was most frugal, rice, butter milk and bits of pickles. I was a regular nomad and was constantly on the move, but whenever I was in Arunachala, I would not miss Mother's food for anything in the world.
When at Skandasramam, Sri Bhagavan would join in for all the items of work including sundry masonry jobs. Once when He was repairing the wall, a group of visitors wanted to known from Him where the Swami was. He informed them that the Swami had gone up the Hill and it would not be possible to predict when He would return. But the compassionate one did not really wish to deny them the opportunity of being with Him. Hence, seemingly providentially, Echamma who was bringing food Sri Bhagavan saw them on their way down the Hill and took them back with her. In the meantime, Sri Bhagavan had a wash, smeared Vibhuti on His forehead and was sitting in the semi padmasanam pose. The visitors could not recognize that the resplendent Bhagavan was the self same coolie whom they had condescendingly questioned earlier. After they left Echamma gently chided Sri Bhagavan for misguiding the visitors. "What can I do? Do you want me to tie a placard round my forehead announcing that I am Ramana Maharshi was His reply.
Sri Bhagavan used to go round the Arunachala Hill often during Skandasramam days. It was like a regular festival. We would gather all the available provisions and do the cooking on the way. It would be nightfall even by the time we reached Gouthama Ashram. We would be at Pachaimman Kovil only in the
morning. After having thoroughly enjoyed ourselves, we would return to Skandasramam by noon where Echamma would be awaiting us with her tasty food.
In 1927, when I was at Reddipalayam, I had a dream in which Sri Bhagavan asked me to pull the 'punkah' above His couch. This is exactly what He did when I met Him later. He would never ask anything from anyone. Hence to me it was evident that this request was a pure act of grace on me. In fact He had asked me to stop within a couple of minutes. By this, He had gently drawn me into His service.
continued....
RAJA IYER:
continues....
On many occasions, my wander-lust would tempt me away from the Asramam but Sri Bhagavan would somehow create a situation which made it unnecessary for me to do so. For instance, just when I was about to respond to an invitation for Rama Navami celebrations elsewhere a donation was received for performing the same in the Asramam itself which we did befittingly.
The rule was that the inmates should do some work in return for the permission to stay within the Asramam. In 1935, I was assigned the job of making 'iddlies', a job which stuck to me till the very end. When the grinding was difficult, Sri Bhagavan, who was an expert cook, would give me useful tips to make it easy. Whenever the strain of the work was too much, I would just go round Sri Bhagavan's Hall and the tiresomeness would simply take wings.
Sometimes we would make 'dosas'. Sri Bhagavan would be given two at the time of preparation, one which He would taste and distribute the other. At breakfast we would serve two 'dosas' to all, but Sri Bhagavan would take only one, since He had one earlier in the morning. The rule of sharing equally was never to be broken under any circumstances.
In 1937, Sri Ramanasramam Post Office was opened and I was appointed the as first postmaster. Prior to that I used to bring the posts from the town. Sri Bhagavan humorously remarked: "Yesterday's post man is today's post master."
Sri Bhagavan used to wake up at four in the morning. Till nine at night, there would be a continous stream of visitors and His solicitude for each one of them was most touching. As His age advanced,
the management decided, but without informing Sri Bhagavan earlier, that the doors of the Hall should be closed for two hours after lunch. When Sri Bhagavan learned about it, He came and sat outside the Hall. "To see me people come from different parts of the world are coming. They may have some other urgent work. The management is welcome to close the doors but I am free to meet the visitors here."
It took a lot of persuasion to make
Sri Bhagavan relent. It was not as if Sri Bhagavan approved of all the decisions of the Asramam management but He would insist on a change only if He felt that the rule would result in injustice.
When Sri Bhagavan's body was suffering from sarcoma, a friend of mine and I wrote to Pachaiamman temple for prasadam since it was famous for effecting miraculous cures. The prasadam came promptly, but how could we give it to Sri Bhagavan without incurring the displeasure of the management? Somehow we gathered enough courage and gave it stealthily to Sri Bhagavan. We were afraid He might pull us up. But He could read the devotion in our hearts which prompted us to do so. He applied it on His forehead and event talked about the power of Pachaiamman. Every devotee could feel the love which Sri Bhagavan had for him which He alone knew how to communicate unfailingly. He was truly a living God.
concluded.
NARAYANA IYER:
My parents and grandparents were deeply religious. Consequently my attachments were not binding. In 1913, my father took me to Tiruvannamalai for the Dasara festival. We took this opportunity to visit Sri Bhagavan who was then staying in Virupaksha Cave. Years later, in 1935, my son, after visiting Tiruvannamalai spoke in glowing terms about the Maharshi and also about Sri Ramanasramam, which had grown round Him. It was only a year later, in 1936, that I felt the call. Without a medical certificate it was next to impossible for us to get leave. But it was granted without a demur.
Sri Bhagavan looked at me for full five minutes. I felt as if I was floating in the air. This experience lasted for a fortnight. Thereafter, I would manage to visit Sri Ramanasramam once every month. Somehow the leave would be granted.
When I was fifty years old, I wanted to retire prematurely and devote myself to spiritual practices exclusively. My wife broke down at the prospect for we had a number of young children. I sought Sri Bhagavan's intercession and it came in the form of a dream to my wife assuring her of His protection.
After retirement, I settled down in my native place. In 1940, on the Jayanti Day, while performing pooja, I could feel the presence of Sri Bhagavan vividly. Only then I remembered it was the Jayanti Day. I was overwhelmed at the thought of Sri Bhagavan's concern for His devotees.
In 1941, I felt the urge to move to Tiruvannamalai to be near Sri Bhagavan physically. We used to visit the Asramam daily and spend long hours meditating in the Hall. In 1944, my wife died. It was raining cats and dogs. I was worried about performing the obsequies. By Sri Bhagavan's grace there was a break in the rain which was just sufficient for the purpose.
Sri Bhagavan's continued care was there even after His Mahasamadhi. I used to have a lot of pain in my knees and I asked my son to bring a particular Ayurvedic preparation for external application to alleviate the pain. He just forgot. But another friend brought not only a single bottle but two, even though I had not requested him to do so. He was unaware of the gravity of my complaint.
On another occasion, both my feet were swollen. I thought that I was all alone and helpless. But Sri Bhagavan was there in the form of a friend, Sundaram, who came without notice and stayed till I was able to move about.
*
The above gentleman is different from Sub Registrar Narayana Iyer.
[From Unforgettable Years, RMCL, Bangalore]
concluded.
SUNDARAM:
Sundaram was born in 1895, to Sankaranarayana Iyer and Parvathi
Ammal. In 1965, he was initiated into
sannyasa by Sri Jnannada Swami of Tirukoilur who gave him the name Trivenigiri.
A remarkable aspect of his life was that he received his spiritual guidance at the shrine of Lord Subrahmanya at Tiruchendur. While there he once heard these words: "Regard all women as your mother. Regard them as Valli Herself (consort of Lord Subrahmanya)." At the shrine it also flashed into his mind: "Here I am a God who does not talk. Go to Tiruvannamalai. There I am talking, walking God." He had no difficulty in learning that by this, Maharshi was meant. He heard of the Maharshi and the quiet and peace of His presence from Sri Narayana Iyer of Manamadurai.
A friend gave him a copy of Sri Ramana Vijayam (the first Tamizh biography on Sri Bhagavan) and also spoke at length about Sri Bhagavan's greatness. He used to read out Sri Ramana Vijayam to his mother. Once while he was doing so, his mother was inspired to say: "I see the Lord of the Hill before me. He points you out and wants that I should hand over you over. He says you are His. So I hand you over. Go on the right path by which you will bring emancipation to twenty one generations of the family.
So he came to the Asramam in 1833. He had three wishes in his mind. One wish was to remain in the Asramam for some time and do service. The second was to know about the spiritual Heart. And the the third was to seek Kavyakanta Ganapati Muni. All these were fulfilled. Sri Bhagavan Himself explained about the Heart. He was asked to serve the Asramam Book Depot, as an attendant there had gone away unexpectedly. He used to go to the Asramam regularly and spend his time in meditation and service.
Sundaram continues.....
I always had a secret desire to live a wholly religious life. With the death of my wife, all my attachments ended. At about that time, I heard about Sri Bhagavan. I resigned my job without hesitation and sent to Sri Ramanasramam with the intention of settling there permanently. Circumstances favored me. There was need for an office assistant to attend to all the miscellaneous work. Later, help was required in the kitchen where I had the blessing of working with Sri Bhagavan.
I had been suffering from chronic 'asthma'. I never asked Sri Bhagavan to cure me of it. In the kitchen Sri Bhagavan always used to
give a little of the dishes to one of us for tasting it. One day I was asked to taste a particular items. Truly it proved to be the most gracious prasad, for it rid of my longstanding ailment.
Once I complained to Sri Bhagavan that non-sattvic food was being served in the Asramam since it was too spicy. Sri Bhagavan said, "In North India people drink mill, use what and a lot of ghee. Are they more sattvic than people of Thanjavur who eat spicy food? Besides, many visitors come to the Asramam. The kitchen is not only for the inmates of the Asramam but also for them too. Should not the food be in accordance with the common taste?"
continued....
CHALAM:
'Chalam' is the pen name of Gudipati
Venkatachalam. A stormy petrel noted for his unorthodox views he was well know in the world of Telugu literature. A staunch devotee of Sri Bhagavan, Chinta Dikshitulu, who was also a poet, brought Chalam to Sri Ramanasramam in 1936. Chalam was drawn to Sri Bhagavan in spite of himself. We find him justifying his visits on some count or other, either it is the compulsion of his friend or the need for a birthday gift for his daughter Souris, or eagerness, or in order to satisfy the demand of family members, and so on. But it is evident that seeds had been sown in the beginning itself. While returning from His evening stroll, 'Sri Ramana looked and smiled at him for a minute.' That smile conquered Chalam. In retrospect, it is clear that he had been chosen for a special assignment at that time itself. It bore rich fruit after he settled down with his family near Sri Ramanasramam in 1950. He lived in Arunachala till his peaceful death in 1979 at the ripe age of 85.
In the fifties he gathered with great diligence and perceptive interest invaluable 'Reminiscences'
of eighteen old devotees who had spent several years in the close proximity of Sri Ramana. To this he added his own and that of his daughter Souris. These were later published as 'Ramana Smuthulu' in Telugu. It is a devotional classic. It is such a delight to read these 'Reminiscences' for they unfold the beauty of life with Sri Ramana.
*
Chalam says:
I had come to a dead end after having experimented with various things in my life. At this stage, Dikshitulu took me with him for a holiday to Sri Ramanasramam. I prostrated to Sri Bhagavan on Dikshitulu's insistence. It was quite a trial for me to sit silently before Sri Bhagavan. I kept urging my friend to hasten our departure remarking, "You say that the Maharshi is divinity incarnate.
You also assert that He can transform people. But what about the deep rooted attachment of those
here in spite of their having been in this place for several years?" But Dikshitulu refused to budge and forced me to stay on.
On the second day, in the afternoon, Sri Bhagavan was returning from the Hill to the Hall, The devotees were chatting with each other in groups. On sighting Sri Bhagavan everyone excepting me stood aside. As Sri Bhagavan neared us, Dikshitulu pulled me to the side. Sri Bhagavan crossed us, but stopped, turned back, looked and smiled at me for a minute and left. I did not realize the impact of this look and smile at that time. In retrospect, it appears that from that moment, Sri Bhagavan conquered me.
On the Jayanti night, one Gora had come to the Asramam. Thinking that I was a bird of the same feather, he started abusing the Asramam and Sri Bhagavan. I quietly remonstrated saying, 'I see nothing wrong here. Those who give donations do so voluntarily and none is forced to to give money'. But he would not stop and continued the in the same strain remarking, 'Where is the need for the Yogi to sit on a couch?' I tried to explain, 'He sits on the couch because He is requested to do so. If He is asked to sit on the ground, so would He. For many years, He was sitting on the rocks of Arunachala Hill.' He seemed disappointed and left me and the Asramam.
continued....
CHALAM -
continues....
Still I did not get the feeling of the glory of Sri Bhagavan or the holiness of the Asramam and was keen on returning quickly. True, there were times when I noticed something special. When Sri Bhagavan used to sit motionless
for hours together with a far away look, I used to be taken in by the deep silence and majesty. Yet at other times, I was not taken in by the beauty of His form, the sweetness of His speech or His compassion.
One evening, unable to bear the atmosphere of the Asramam, I wanted to go for a walk but ended up going round the Hill! After the Vedaparayanam, even without any fore-thought, I started singing 'Prana-Ramana'. Everyone was impressed. Sri Bhagavan too listened with interest.
At last we started. Dikshitulu asked me to take leave of Sri Bhagavan. I protested, 'What is my connection with Him? Why take leave? I do not believe in such courtesies.' But Dikshitulu would not let go. He said, 'Alright, but you have been the guest of the Asramam for these days. Is it not the minimum courtesy to offer thanks?' I agreed and took leave of Sri Bhagavan. Once again Sri Bhagavan looked at me and smiled. I cannot say what happened. I just could not leave. I stood rooted. Even so I wanted to get out. I left
for the station and enjoyed a heavy breakfast of items which I had missed all these days.
After returning to Vijayawada, I explained to my children Sri Bhagavan's teachings briefly - 'The strength behind our mind is the Self and if one abides in it, all sorrow ceases. The inquiry Who am I? is the way for such abidance, says Sri Bhagavan.' This made a great impression on my eldest daughter Souris. All of us decided to practice this method. I got transferred to Visakapatnam where we continued this sadhana. Soon, without effort, the sadhana was taking me inward. This created faith in Sri Bhagavan. I also wanted to reach spiritual heights. I did not realize at that time that it was only because of the grace of Sri Bhagavan that I was making rapid progress. I also did not know that I had to work away tirelessly in order to stabilize the experience.
From the time they had heard about my visit to Sri Ramanasramam, Souris and my wife wanted to have darshan of Sri Bhagavan. We went there in May 1938. The moment Souris saw Sri Bhagavan, she went into deep dhyana and lost body consciousness. Thinking that sitting in front of Sri Bhagavan would help my rapid progress, I used to sit always in front of Him, but I could hardly meditate. Instead prayers started mounting. I kept sitting at my usual place, with the greedy desire that somehow things would happen. It seems on seeing me after others had left, Sri Bhagavan remarked once, 'Why is he sitting for so many hours like this?'
All that I needed was spiritual progress. 'Why should I ask? Sri Bhagavan knows about my need,' I thought. True, I had my health problems. Again I felt Sri Bhagavan would know about it also, why ask? In fact, I have never prayed to Him for anything specifically at any time.
continued....
Fantastic commentary on the first chapter of the Ashtavakra Gita by Shri Rajivji Kapur. I especially liked the way this complex and ancient text was narrated and put in simple words.
Rajivji Kapur is a disciple of Edji Muzika but his background was also Kriya Yoga which he practiced for many years.
Below is the link to it. Simply sharing for the joy of it:
http://www.rajivkapur.com/downloads/Ashtavakra-chapter-1.pdf
Be Blest,
Swaroop
One can not even imagine the love that emanated from Ramana. When we returned to Andhra, I carried on with my sadhana privately because my family said that I was going to be a parasite, and not amount to anything. Not my father, it was my aunt, who was the head of the household because she ran the family business, a hospital. So for the next ten years, I suffered because I wanted to be with Ramana. However, he did continue to appear to give me specific guidance. He told me, ‘You do not need to come to me, for I come to you.’
“During most of that time, I had to work every day because my aunt died unexpectedly. Then we all had to pitch in and help out at the hospital to keep things going. Finally, my father decided he wanted to retire and be near Ramana, and my mother was quite agreeable. So we packed up and moved. But by that time Ramana was quite weak. We only had six months with him before he died.”
Taken from the work of Nancy Patchen after her visit and talks with Souris.
CHALAM:
continues...
In the next three years, whenever possible, Souris and I used to come for a stay with Sri Bhagavan. This was mainly due to the eagerness of Souris. Also, I had a lingering feeling that the more I was in the physical proximity of Sri Bhagavan, the easier it would be for me to make spiritual progress. Whenever we reached Arunachala, Souris used to go into deep meditation. Sri Bhagavn would smile tenderly at her on His way out of and in. I would continue my vigil in the Hall. It appears that on another occasion also, Sri Bhagavan asked, 'What does he want? Why does he sit like that?' It seems that He also said: 'What is the use of only just looking at me, he must put in the necessary sadhana.'
The provision for the stay of ladies in the Asramam was inadequate. We had not place of our own. Hence, even though we came to Sri Ramanasramam with the determination to stay for several weeks, the difficulties of stay and some problems in the Asramam would force us to return much earlier. We used to resolve that we should never come back to the Asramam. However the very minute we were back home, we were filled with the thought of and the desire for darshan of Sri Bhagavan again. It was not a desire which I could consciously explain. There was the magnetic pull of Sri Bhagavan which drew us to Him in spite of ourselves. I started making rapid progress even without much effort. But it used to stop at a particular stage. My health became to trouble me more. I lost all interest in the things which used to be the source of much happiness to me. At the same time, there was no offsetting experience of bliss from the spiritual practice.
At this stage, Leela entered my life. Along with it, a new enthusiasm for life began. However this did not last long. Because of my friendship with Leela, I could not have darshan of Sri Bhagavan for four years. At last I compelled her to come and we went together to stay with Sri Bhagavan. Somehow she was afraid and would seek to avoid being with Sri Bhagavan. Sri Bhagavan was extremely compassionate towards me. He used to ask me to come near Him, chat with me, and cut jokes. He called for the book containing my letters to Dikshitulu and made me read them out. He heard and enjoyed them. Leela was keen on returning, but somehow I kept postponing it. In the end, one day, we went to take leave of Him, but unusually, though He was evidently affectionate till then, He did not give His consent properly. We stayed on and thereafter left without taking leave because Leela's pestering.
continued...
CHALAM:
continues....
From the time I boarded the train, for the next few years there was no end to my troubles. The last straw was the death of my guardian who brought me up. We decided to go to Arunachalam and stay there permanently. At that time, we had no friends, no income, no support except Sri Bhagavan. Without a bank balance or steady income there was no knowing how we could carry on at Arunachalam, but we decided to go, come what may. Further, the serious illness of Sri Bhagavan strengthened us in this resolve. He was our only source of strength.
In the beginning of 1950, we arrived at Arunachalam, and took a house on rent. In spite of His serious ill-health, Sri Bhagavan looked at us with utmost love as if He was awaiting our arrival. Soon there was the Mahasamadhi of Sri Bhagavan. All the devotees left the place and Sri Ramansramam was deserted. Even in broad daylight, thieves could boldly break the
doors and windows of houses. We remained in the Asramam, During Nirvana and thereafter, Sri Bhagavan gave us the courage which is hard to explain. He had said that He would be there and we had faith in those words.
A year went by. The little money we had was exhausted and my health too deteriorated further. I was aware that Sri Bhagavan alone could save us in this situation. Yet, I was not sure if He would.
Since we came to Arunachalam, Souris was in a great spiritual mood and would go into Samadhi often. On 15th August 1951, she had a vision which assured her of the unfailing protection of Sri Bhagavan for all of us.
*
Chalam - What I have seen and heard.
This happened in 1948. The Hall was crowded with devotees and visitors when the bell for lunch rang. Everyone left immediately for the dining hall. Sri Bhagavan was suffering from pain in His knees. He got up with great difficulty from the sofa, and moved slowly to the door. There He noticed a shepherd standing with an earthen pot hanging on his shoulder. He stopped and said, "Oh, it is Chinnappa. Have you come to see me? You must have brought koozhu, gruel. Why are you hesitating? Pour some into my hands." So saying, He cupped His hands and drank it slowly, as if it was nectar. In the meantime, a person came out of the dining hall to find out what was happening. 'Oh Bhagavan, you are feasting here while we are waiting for you'. Sri Ramana told him sharply: 'Who looked after me when I was on the Hill? It is only the shepherds.'
continued.....
David,
I beg you..a new post please! If you can't think of anything to write about, here's a suggestion - how about how your practice has evolved over the years?
CHALAM:
What I have seen and heard:
continues...
The 'Siddha':
Once a group of devotees were going round Arunachala at night. They were chanting the Vedas. Suddenly a leopard came leaping down the Hill and stood across the road. The devotees were frightened to death and could hardly utter a word. The leopard stood for some time, roared and went away. When this was reported to Sri Bhagavan, He said, 'Why did you stop chanting the Vedas? It must have been one of the siddhas residing on the Hill. Hearing the Vedas chant he wanted to do so at close quarters.'
BACK TO THE ASRAMAM:
Santamma was an inmate of Sri Ramanasramam for a long time. She served in the kitchen with dedication. She wanted to retire, construct a small cottage and stay near Sri Bhagavan. But where was she to get the funds? She did not wish to ask the devotees for help. So she decided to spend her last years with a close relative of hers. However, within a couple of hours of her going to his house, he
died, most unexpectedly. Therefore, she went to her native village but no one cared for her there. She was forced to return to the Asramam. The devotees happily contributed the funds required for building a cottage to enable her stay near Sri Bhagavan.
CONSIDERATION FOR DEVOTEES:
Once Sri Bhagavan was injured by a fall. When the doctor was about to be called Sri Bhagavna said, 'Are you going to ask for a specialist to come from England? I do not want any treatment.' Seeing how badly He had been injured, a lady devotee broke down completely. Sri Ramana said, 'All right, all right, call the doctor. What liberty do I have?'
Another incident also comes to my mind. A few days before Sri Bhagavan's Maha Nirvana, He could not turn and see the devotees who were filing past His couch. Nartaki told me that Sri Bhagavan was blessing her daily with His gracious look. When asked how this happened, she said, 'Oh, it is simple. While in front of Him I pray intensely that He should look at me and He does.' It worked for me also.
HERE WE EAT:
A visitor started beating his own trumpet in the Hall, 'I learned Yoga under that guru, bhakti from another,' and so on. It was quite a long and impressive list. Just then the dinner bell rang. Sri Bhagavan said, 'Here we eat now.'
A VISITOR FROM PESHAWAR:
One morning everyone in the Hall was in meditation. Hearing some sound, I went out. A blind old man was groping near the door wanting to open. I took him inside and made him sit opposite Sri Bhagavan. He immediately prostrated with intense devotion. On being questioned by some Urdu knowing devotees, he told us his story. He was a Muslim priest from a village near Peshawar. When someone read out to him the Urdu translation of Sri Bhagavan's works, he immediately felt that Sri Bhagavan was his Guru. A compelling desire to have His darshan gripped him. The countless hardships he had to face in the long journey did not matter to him at all. He was supremely happy that his most cherished wish had been fulfilled. His simple and complete faith put me to shame.
continued....
CHALAM:
What I have seen and heard:
continues....
DARSHAN;
This happened just a few days before the Maha Nirvana. The timings for darshan were limited and were being adhered to strictly. It was mid-afternoon when a sadhu came and wanted to see Sri Bhagavan. He refused to take a 'no' for an answer. He kept standing. Surprise of surprises, Sri Bhagavan came out of His room just then, looked at him intently and went back. The sadhu too went his way.
POSTPONEMENT:
Dikshitulu garu had always expressed a strong wish to settle down near Sri Ramanasramam after retiring from service. I had no such plans but did so in 1950. I kept reminding him about his 'dream' but he kept postponing it for some 'good' reason or the other. First it was his daughter's marriage. Once it was over he would be a free bird. Then it was his son's education, his coming home from the hostel for vacations and so on. He never could make it.
REGAL TREATMENT:
This happened in the days when Sri Bhagavn was on the Hill. One day a giant monkey came and sat next to Sri Bhagavan's leaf. Before eating, He gave the first mouthful to the monkey. Instead of eating, it slapped Sri Bhagavan. 'Why are you angry? I fed you first, didn't I?' asked Sri Bhagavan. As He was saying this, He realized His mistake and asked for a separate leaf in which food was served. Sri Ramana explained that it was the king of a monkey tribe and it had to be treated regally in accordance with its status. The monkey then ate with relish.
EQUALITY IS THE WORD:
Sri Bhagavan would never tolerate any kind of preferential treatment. In fact He would repeatedly say He would be happy if the 'others' were shown greater consideration. Once Sri Bhagavan stopped drinking butter milk. Devaraja Mudaliar who used to sit near Sri Bhagavan noticed this. 'Bhagavan, we eat all the items sumptuously. But you keep giving up one item or the other. How can we bear this?' Sri Bhagavan replied, 'They are only too ready to give me extra helpings. But when it comes to the devotees, their hands are paralyzed.' On enquiry, I learned that Sri Bhagavan was provoked into making this remark, because a young girl from Bangalore had been refused extra quantity of 'sambhar', which she had asked for. All said and done there was the human weakness of the kitchen helpers. Those who are sitting near Sri Bhagavan and the old devotees would be looked after properly. Those who sat far away and the newcomers would be neglected. Repeated statements of Sri Ramana that service to Him would be of no avail. Hence He would stop eating or drinking some item to draw the pointed attention of the kitchen staff to impartiality.
concluded.
(From the Unforgettable Years,
RMCL, BANGALORE.)
****
SOURIS:
[daughter of Sri Chalam]
Father went to Sri Ramanasramam with Dikshitulu garu for the first time when I was fourteen years of age. On the day he returned everyone gathered round him to hear his account of the trip to Sri Ramanasramam. Though I had a bad head ache and was lying down, the moment I heard the name 'Arunachalam' my heart was filled with great joy. Father was explaining the teaching of Sri Bhagavan -- that one must be aware of the true 'I' and that the method for discovering it is the inquiry 'Who am I?'. I could readily grasp its import and feel its relevance for my sadhana since I had always felt the world to be unreal. Father applied 'Vibhuti' on my forehead gently repeating 'Bhagavan', 'Bhagavan'. Strength and peace coursed my veins.
Three days later, I found father trying to meditate according to Sri Bhagavan's method. I also started practicing it after reading the booklet 'Who am I?'. In the beginning the more I tried to battle against thoughts, the stronger they seemed to become. After ten days, Sri Bhagavan's form imprinted itself on my mind which became quiet as a consequence. My mind was filled with joy and love for Sri Bhagavan. From that day, instead of pursuing self inquiry, my mind felt greatly attached to Sri Bhagavan's form. It was His way of helping in my sadhana. Without His grace, no sadhana, no amount of effort, can bear fruit. I was filled with eagerness to see Sri Bhagavan after reading Paul Brunton's 'Search in Secret India.'
As a birthday gift my father took me to Sri Ramanasramam during the Easter vacation. The sight of Arunachala from the railway station delighted my heart. Sri Bhagavan smiled at me bewitchingly as we entered the Hall as if He had known me for a long time and was expecting my arrival. I took Him like fish to water. And I was immediately lost in deep contemplation. I was literally in the seventh heaven for the first couple of days. On the third day, after lunch I had a splitting head ache. We were staying far away from the Asramam and there was no place to rest. In the evening just when I was stretching my legs near the well, someone came and shouted at me saying that Sri Bhagavan's sofa would be put nearby and it would be
sacrilegious to stretch my legs towards Him. My mind rebelled. I started thinking, 'What is the use of my coming here? Sri Bhagavan does not know who I am. It does not matter to Him whether I come or do not come. The whole atmosphere at the Asramam is uncongenial. We left immediately. But that was the first and the last time I entertained such feelings about Sri Bhagavan.
The moment I boarded the train I was in a grip of desire to return, to be near Sri Bhagavan. After a year, we revisited the Asramam. Even as I prostrated to Sri Bhagavan. I was in an ecstatic state. During our entire stay. During our entire stay I was in deep dhayana and was once even in samadhi. We had our share of irritations from others. Once I was forced out of meditation to receive 'prasadam' and was also scolded for putting out my left hand. I could not help it as I am a natural left hander. I did not have much faith in formal worship and could not understand why a Jnani like Sri Bhagavan should show such respect for it. It was only later that my critical attitude changed. I never asked Sri Bhagavan for anything, nor was there any necessity to seek any clarification. He solved my problems, my difficulties on the path, through advice given to me in my dreams. On returning home I wrote a my 'Letter From Arunachala.' It seems Sri Bhagavan read it in the 'Bharathi' magazine
and had it translated it into English and Tamizh.
continued....
David, new post please!!
Souris:
[daughter of Chalam]
continues....
We went to Sri Ramanasramam again in May. One evening I was sitting at the edge of the well. When Sri Bhagavan came and sat on His sofa, the attendant asked me to clear out. Sri Bhagavan said: Be seated. I kept looking at Him. Whenever I looked at Him, He would turn the other way. However, when I was not seeing Him, I could feel that His gracious glance was turned towards me. He played with me like this though it is difficult to believe that one with the majesty of a lion and the stillness of Arunachala, would play hide and seek with a devotee. Our next visit to the Asramam was in December the same year.
After that visit we could not go to Sri Bhagavan for the next ten years. Every vacation father and I would plan a trip but circumstances would not permit it.
It was only in 1950, that we could visit Sri Ramanasramam again. By then Sri Bhagavan had been operated thrice for sarcoma. When we landed at Arunachala with all our belongings the people at Ramana Nagar found it hard why we had chosen to do so. I used to contemplate on Sri Bhagavan's beautiful form. Now I started feeling His Presence in the Heart. Perhaps Sri Bhagavan was preparing me for the final physical parting. I was able to face His Mahasamadhi calmly. Even though I could feel His presence while meditating in front of His shrine still my eyes would keep searching for Him. I had a vision in which I had a confirmation of Sri Bhagavan's continued guidance and protection.
concluded.
(From Unforgettable Years, RMCL,
Bangalore.)
Spiritual Entertainment:
************************
It was perhaps in 1977 that U.G. first went to Ramanasthan. I accompanied him there. Ms. Talyarkhan, a devotee of Sri Ramana Maharshi, invited U.G. to her ashram. We all went with him. That afternoon, Arunachala acquired a real beauty in the cool sunshine. U.G. went up to the terrace of the house of Talyarkhan, and looking at the hill of Arunachala in front of him, he remarked, becoming breathless with excitement, "Look, how great is the scenery! It's fantastic; it's wonderful. The hill is so near! I feel like staying here forever."
Talyarkhan pleaded with U.G., "I will give this whole ashram to you. Please stay here."
U.G. laughed and shook his head as if to say, "That's all of no use."
Nartaki too pressed U.G. "You feel good here. Why not stay here?" she said.
Talyarkhan begged many times, "I will change the title of this ashram to your name. I will be happy if you stay here."
"No way," said U.G. turning to me and laughing. "Tell her this: if she gives this house to me, the next day I will turn it into a brothel or a bordello."
I was shocked at this. How hurt Talyarkhan must have been when she heard this! Who could imagine that words of this sort would come out of a person like U.G.? Why did U.G,. who wouldn't normally hurt a fly, say something so offensive and hurt someone's feelings? Sometimes, U.G.'s words and deeds are so shocking. What was his intention?
I think now that U.G. used such abusive language to break down Talyarkhan's pride and egotism. She never mentioned the question of the ashram again, perhaps because she became frightened of U.G. Once before this incident she came to Bangalore in a car with 'Father'(Chalam?) and others to see U.G. I think she avoided U.G. altogether after this incident.
http://u-g-krishnamurti.blogspot.com/2007/04/if-she-gives-me-this-house-i-will-turn.html
UG's lifestyle is far too concrete for my liking. He has literally cemented himself into the role of the anti-guru. He does this by wearing guru-like clothes, having guru-like hair, being rude to people, abusing his listeners, and treating everyone as if they were infinitely below him. Whenever he opens his mouth he seems to be addressing empty space. In other words, he directs his words into a vacuum, rather than attending closely to the questioner before him. Because he takes little account of the wisdom or character of the person who talks to him, his teachings lack discrimination. The person could well be a genuine seeker asking a perfectly valid question, but more often than not UG just abuses him.
I certainly don't like the way UG speaks against every single wise man who has ever lived, as if he were the only person in history who has discovered the Truth! This is a very misleading and harmful habit of his. It only bolsters the personality cult which surrounds him and obscures the timeless wisdom which has been known for thousands of years.
Friends,
I agree with anonymous on UG.How can a person who could not put his house in order be of any value(Shock value!)to others?
I went through the link on UG by zee and found it full of bizarre,neurotic behaviour of UG in episode after episode penned by Chandrasekar.
His admirers seems to take all this quixotic,neurotic behaviour as if they are meant to awaken others from their comfort zone of civility to the Beyond!Awakening through Shock value and incivil behaviour seems to be the Mantra.
Namaskar.
PITFALLS AND DEFLECTIONS IN SADHANA;
In the Ramana Way, the mind is the focal point of attention. Sri Bhagavan explains that the subsidence of thought can be brought about by breath regulation and by constantly watching breath with the mind. Other practices like breathing in, holding the breath, and breathing it out also serve the purpose of quietening the mind. It is like applying the brake to a railway locomotive. Forcible concentration of the mind also stills the mind. But the effect of all these methods is only temporary. As soon as control is withdrawn or the concentration ceases, the mind is flooded with thoughts. Consequently, no progress can be made towards Self Knowledge even if one were to practice it for a thousand years. Sri Bhagavan called this 'mano laya', lulling the mind, and He emphasizes the need for overcoming it by 'reviving consciousness', by letting in thoughts. Otherwise one would have jumped from the frying pan of innumerable thoughts into the fire of sleep. It is important always to keep the mind alert and single pointed in pursuit of its core, the "I", the subject. It is only through such conscious self inquiry that one can end the sovereignty of thoughts without lapsing into
sleep. Then the mind would die, or there would be 'mano-nasa' or destruction of the mind. What exactly does it mean? It means that the mind has become pure and is
consequently able to reflect consciousness without distortions. The mind is aware of the inherent bliss termed as the "I-I" throb.
The seeker has also to be on guard against getting distracted by matters which are not germane for attaining Self Knowledge. The goal should never be lost sight of. The desire for more scriptural knowledge, concern about the world, about what happens to a Jnani's body at the time of Nirvana, about the impurities of others, about helping others, and the like, pushes one away from single minded pursuit of self inquiry and makes one stray away from the quest. Time and again one should remind oneself about life's purpose, which is to be restored to the natural state.
contd.,
PITFALLS AND DEFLECTIONS IN SADHANA:
continues...
Devotee: When I am engaged in inquiry, as to the source from which the 'I' springs, I arrive at a stage of stillness of mind beyond which I find myself unable to proceed further. I have no thought of any kind and there is an emptiness, a blankness. A mild light pervades and I feel hat it is myself bodiless. I have neither cognition nor vision of body and form. The experience lasts nearly half an hour and is pleasing. Would I be correct in concluding that all that was necessary to secure eternal happiness was to continue the practice till this experience could be maintained for hours, days and months together?
Bhagavan: This does not mean salvation. Such a condition is termed manolaya or temporary stillness of thought. Manolaya means concentration, temporarily arresting the movement of thoughts. As soon as this concentration ceases, thoughts, old and new rush in as usual and even though this temporary lulling of mind should last a thousand years it will never lead to total destruction of thought, which is what is called salvation or liberation from birth and death. The practiser must therefore be ever alert and inquire within as to who has this experience, who realizes its pleasantness. Failing this inquiry he will go into a long trance or deep sleep. Due to the absence of a proper guide at this stage of spiritual practice many have been deluded and fallen a prey to a false sense of salvation and only a few have, either by the merit of of good acts in their previous births or by extreme grace, been enabled to reach the goal safely.
Sri Bhagavan then told the following story:
A yogi was doing penance for a number of years on the banks of Ganga. When he had attained a high degree of concentration, he believed that continuance in that stage for prolonged periods constituted salvation and practiced it. One day, before going into deep concentration, he felt thirsty and called to his disciple to bring a little drinking water from Ganga. But before the disciple arrived with the water, he had gone into Samadhi and remained in that state for countless years, during which time much water had flown under the bridge. When he woke from this experience, the first thing he asked for was 'Water, Water!' But there was neither his disciple nor the Ganga in sight.
The first thing which he asked for was water because, before going into deep concentration, the topmost layer of thought in his mind was water. And by concentration, however deep and prolonged it might have been, he had only been able to temporarily lull his thoughts and when, therefore, he revoked consciousness, this topmost thought flew out with all the speed and force of a flood breaking through dykes. If this is the case with regard to a thought which took shape immediately before he sat for meditation, there is no doubt that thoughts which had taken deeper root earlier would still remain unannihilated. If annihilation of thoughts is salvation, can he be said to have attained salvation?
continued....
R.Subramanian,
"Otherwise one would have jumped from the frying pan of innumerable thoughts into the fire of sleep"
???
Who is the author of this article?
Namaskar.
PITFALLS AND DEFLECTIONS IN SADHANA:
Continues.....
Seekers rarely understand the difference between this temporary stilling of the mind (mano laya) and permanent destruction of thoughts [mano nasa]. In the former there is temporary subsidence of thought-waves, and, though this temporary period may even last for a long time, thoughts, which are in suspended animation, rise up as soon as the manolaya ceases. One must, therefore, watch one's spiritual progress carefully. One must not allow oneself to be overtaken by such spells of stillness of thoughts. The moment one experiences this, one must revive consciousness, and inquire within as to who it is who experiences this stillness. While not allowing any thoughts to interlude, he must not, at the same time, be overtaken by this deep sleep or self hypnotism. Though this is a sign of progress towards the goal, yet it is also the point where the divergence between the road to salvation and yoga nidra takes place. The easy way, the direct way, the shortest cut to salvation is the inquiry method. By such inquiry, you will drive the thought force deeper till it reaches its source and merges therein. It is then that you will have the response from within and find that you rest there, destroying all thoughts, once and for all.
The temporary stilling of thoughts, comes automatically in the usual course of one's practice and it is a clear sign of one's progress but the danger of it lies in mistaking
it for the final goal of spiritual practice and being thus deceived. It is exactly here that a spiritual guide is necessary and he saves a lot of spiritual aspirtant's time and energy which would otherwise be fruitlessly wasted. (Ramananda Swarnagiri, Crumbs from His Table.]
Devotee: To say that the pure mind reflects the Truth seems to contradict the statements that the Self is beyond the mind, that the mind cannot know Brahman that is beyond thought and speech.
Bhagavan: That is why they say that the mind is two fold. There is a higher pure mind as well as the lower impure mind. The impure mind cannot know it but the pure mind knows. It does not mean that the pure mind measures the immeasurable
Self, the Brahman. It means that the Self makes itself felt in the pure mind so that even when you are in the midst of thoughts you feel the presence, you realize the truth that you are one with the deeper Self and that the thought waves are there only on the surface.
Devotee: That means the mano-nasa, the destruction of mind or the ego you speak of is not then an absolute destruction.
Bhagavan: Yes. The mind gets clear of impurities and becomes pure enough to reflect the Truth, the real Self. This is impossible when the ego is active and assertive.
(Kapali Sastri, Sat Darshana Bhashya)
Devotee: Oh, how great these people are. How fortunate they are to be so learned and to have such deep understanding so as to be able to discuss with our Bhagavan. Compared with them, what am I, a zero in spiritual learning?
Bhagavan: (Reading the devotee's thoughts) - What? This is only the husk! All this book learning and capacity to repeat the scriptures by memory is absolutely no use. To know the Truth you need not undergo all this torture of learning. Not by reading do you get the truth. BE QUIET, this is the truth. BE STILL, that is God.
Do you shave yourself?
Devotee: Yes.
Bhagavan: Ah, for shaving you use a mirror, don't you? You look into the mirror and then shave your face. You don't shave the image in the mirror. Similarly all the scriptures are meant only to show you the way to realization. They are meant for practice and attainment. Mere book learning and discussions are comparable to a man shaving the image of the mirror.
(The Divine Glimpses, Vishnu, Mountain Path, Jan 1966)
continued....
Dear Ravi,
The whole article is by A.R. Natarajan, from his book Know Yourself, Practical Guide from the Conversations with Ramana Maharshi, RMCL, BANGALOLRE.)
*****
PITFALLS AND DEFLECTIONS IN SADHANA:
continues....
Devotee: There are imperfections, defects and undesirable tendencies even among the inmates of the Asramam. Why should it be so?
Bhagavan: Where are those defects not found? If we look to our object, our own aim in life, these things will not distract us.
(Conversations, Old Devotees' Papers.)
Devotee: Can this physical body be made to disappear into nothingness?
Bhagavan: Why this query? Why not find out if you are this body?
Devotee: Can't we appear and disappear like Viswamitra and other rishis?
Bhagavan: These are debates about physical matters. Is that our essential object of interest? Are you not the Atman? Why think about other matters? Seek the essence. Reject other disputes as useless. Those who believe that moksha consists in disappearance err. No such thing is needed. You are not the body. What does it matter how the body disappears - in one way or other? There is no merit in disappearance of the body. Everything is one. What is superiority or inferiority in the one? The loss of 'I' is the central fact and not of the body. It is the idea that I am the body, that is your bondage. It is the discarding of it and perceiving the real that matters. Should you pound to pieces something golden before seeing it is gold? What matters if it is round or powdered when you perceive the truth of its being gold? The dying man does not see his body. It is the other man who thinks about the manner in which the body dies. the realized one has no death. Whether the body is active or drops off, he is equally conscious and sees no difference. To him nothing is superior to the other. To an outsider also, the manner of disappearance of a mukta's body is unimportant. Mind your own realization and after that it will be time enough to see which form of death is preferable. (Scenes from Ramana's Life - III, B.V. Narasimha Swami, Mountain Path, July 1980.)
Devotee: If sadhus mingle with people and reform them, it will be very good.
Bhagavan: In the eye of the Jnani there are no 'others' so there is nothing like mingling with 'others' for him. (Swami Atmananda, What Sri Ramana Means to Me. The Call Divine, Jan 1958.)
Devotee: During and after meditation, I get many thoughts about the unhappy people of the world.
Bhagavan: First find out if this 'I' is real. It is the 'I' which gets these thoughts, and as a result you feel weakness. Therefore find out how identification with the body takes place. Body-consciousness is the root cause of all misery. When you conduct the inquiry of 'Who am I?' you will find out its source, and the "I" will be destroyed. After that there will be no more questions. (Swami Madhava Tirtha, Conversations with Sri Ramana Maharshi, Mountain Path, Jan 1981)
Devotee: How can I help others?
Bhagavan: Who is there for you to help? Who is the 'I' that is to help others? First clear up that point and then everything will settle itself. (Ramanananda Swarnagri, Crumbs from His Table.)
concluded.
(From Know Yourself, Practical Guide from the Conversations with Sri Ramana Maharshi, A.R. Natarajan, RMCL, Bangalore.)
*****
R.Subramanian/Friends,
"Seekers rarely understand the difference between this temporary stilling of the mind (mano laya) and permanent destruction of thoughts [mano nasa]."
Temporary stilling of mind is not mano-laya.This may happen on account of the natural satvic nature of the mind.(predominance of the satva guna).Manao-laya is when the mind is forced into suspension-by withdrawing the energy that fuels it.
It is like pressing the 'Pause' button on the tape recorder.The moment you press the 'Play' button,it starts off from where it left off.
It may be pertinent to note that 'sleep' state is not like pressing the 'pause' button.This is why when we get up from Sleep,it is not like pressing the 'Start' button after the 'Pause' button was pressed.
Namaskar.
Dear Ravi,
I checked up David Godman's BE AS YOU ARE. There in the Chapter 5, Self Enquiry - practice, he has also translated mano laya as 'temporary stilling of the mind' and mano nasa as 'destruction of thoughts.' He has also quoted Crumbs From His Table while describing these two.
****
R.Subramanian,
It is not a question of Translation but understanding of what mano laya is.
Here is an excerpt from The Gospel of Sri Ramakrishna:
"There was once a goldsmith whose tongue suddenly turned up and stuck to his palate. He
looked like a man in samadhi. He became completely inert and remained so a long time.
People came to worship him. After several years, his tongue suddenly returned to its natural
position, and he became conscious of things as before. So he went back to his work as a
goldsmith.(All laugh.)"
Namaskar.
PRACTICE AND GRACE:
Till we become Self-aware, the sense of doership, the feeling that it is one's action, and that the results are dependent on it, is there to a greater or lesser extent. There is no recognition of the truth that the strength for action and responsibility for its success depends on God, on the grace of Sadguru. It is for this reason that one finds Sri Bhagavan emphasizing the need for effort in the field of spiritual practice as well. Sri Bhagavan does not encourage any lax attitude on the part of the seeker. He has to put in the necessary effort. Then the Guru's guidance would certainly be there.
Another point which Sri Ramana would make is that since the Guru's guidance is essentially from within, practice alone would make for the alertness and sensitivity to be aware of the Guru's help and support. Also "the more one meditates the more easy it becomes to meditate" for it becomes an undercurrent which goes on when one is not meditating but is engaged in some activity.
One has to be watchful against the dampeners of effort. The transformation resulting from steadfast practice may be tangibly evident. For there are no set milestones on the way. This leads to impatience, listlessness and loss of interest. Hence we find Sri Ramana assuring that God knows his business, which is to ensure the results at appropriate time. One can proceed with the confidence that his effort is never a waste. If there is 'steady impulse of determination' everything would come alright in the end.
Devotee: My mind keeps wandering. What should I do?
Bhagavan: Try to make it stick to a single thought.
Devotee: If that be possible what remains be done?
Bhagavan: As soon as they come, some want to be jnanis. They ignore the effort involved.
(Unforgettable Years - Rangan)
Two ladies from Kumbakonam came. One of them said:
Devotee: We want you to initiate us into something which will liberate us quickly.
Sri Bhagavan was silent. After some time, she said:
Devotee: Kindly instruct. We have to catch the train.
She repeated this often. Bhagavan, the compassionate one, took no offence and said, (addressing to Muruganar):
Bhagavan: Please ask them to find
out for whom there is ignorance. (He added later) They are in such a hurry to catch the train, which is a must for them. If possible, in the time they are here, they want a short cut to 'moksha'. Is it something to be purchased in a shop?
(Unforgettable Years, Santamma.)
Devotee: Swami, I do not want anything. Just give me liberation.
Bhagavan: (laughing heartily) Is liberation a commodity for sale? Have I secreted it somewhere? Renouncing everything is liberation. Is there anything separate for me to give?
(Unforgettable Years, Subbalakshmi Amma.)
Devotee: What is the best method of meditation? Some say that concentration on the center of the eyebrows yields results quickly.
Bhagavan: What is important is steadfast resolve. It does not make much difference if you concentrate on the tip of the nose, the center of the eyebrows and so on. The really important thing is to pay attention to the source of the mantra. The sound emanates from the Heart. Keep your attention fixed on that. Perseverance alone counts. The more you meditate the more easy it becomes to meditate. At last it becomes natural.
(Leaves From the Diary, N.N. Rajan)
continued.....
PRACTICE AND GRACE:
Devotee: When an endeavor is made to lead the right life and to concentrate though on our Self, there is often a downfall and break. What is to be done then?
Bhagavan: It will come all right at the end. There is steady impulse of your determination that sets you on your feet again after every fall and or breakdown. Gradually the obstacles disappear and your current gets stronger. Everything comes right in the end. Steady determination is the thing required.
(B.V. Narasimha Swami, Scenes from
Ramana's Life - I - Mountain Path, Jan 1980)
Devotee: Meditation is possible only with the control of mind, which can be achieved only through meditation. Is this not a vicious
circle?
Bhagavan: They are inter-dependent. In fact meditation includes mind control, the subtle watchfulness against intruding thoughts. In the beginning efforts for control are greater than for actual meditation. But in due course, meditation wins and becomes effortless.
Devotee: Your Grace is needed for it.
Bhagavan: Practice is necessary, there is Grace.
Devotee: In meditation are there words to be repeated mentally?
Bhagavan: What is meditation but mental repetitions of a concept?
It is a mental Japam, which begins with words and ends in silence of the Self.
(S.S. Cohen, Guru Ramana)
Sri Bhagavan told a story of a sannyasi and his disciples to two of the long standing residents of the Asramam and a few of the visitors who were then before Him, to illustrate what is called Sraddha, i.e earnestness of purpose.
Bhagavan: There was once a Guru who had eight disciples. One day he required all of them to make a copy of his teachings from a note book he had kept. One of them, who had lived an easy going life before renouncing the world, could not make a copy for himself. He, therefore, paid a couple of rupees, to a fellow disciple and requested him to make a copy for him also. The Guru examined the copy books one day and, noting two books in the same handwriting asked the disciples for an explanation. Both the writer and the one on whose behalf it was written told the truth about it. The Guru commented that though speaking the truth was an essential quality of a spiritual aspirant, yet that alone would not carry to one's goal, 'sraddha' was also necessary and since this had not been exhibited by the disciple who had entrusted his own labor to another, he was disqualified from the discipleship. Referring to his
making payment for the work, the Guru sarcastically remarked that salvation costs more than that and he was at liberty to purchase it rather than undergo training under him. So saying he dismissed that disciple.
(Ramananada Swarnagiri, Crumbs From His Table.)
continued.....
PRACTICE AND GRACE:
Devotee: Bhagavan, I have been coming
here for the past several years but still there has been no progress. I am just a bad sinner as before.
Bhagavan: There are no milestones on this path. How can you be sure how far you have travelled? Why don't you be like the first class passenger? He informs the guard about his destination, closes the door and sleeps soundly. That is all he need do. The guard will wake him up at the correct station.
(Unforgettable Years, Krishna Bhikshu)
Devotee: My efforts at abiding at the source of the mind have proved futile. Please bless me so that I may succeed.
Bhagavan: What is the obstruction?
Devotees: It is my deep rooted tendencies. Your Grace is needed.
Bhagavan: You repeated effort is bound to erase them. Leave God's job to God. You have to do what is in your hands. When the time is ripe, God's Grace which is also operating would be felt by you also. Grace would work automatically. Keep three things in mind: 1. individual effort. 2. appropriate time, and 3. God's Grace. There is no need to remind God about his business which is to keep an eye on our welfare. The mistake one is prone to make is to abandon effort under the mistaken impression that God's grace is absent. But one should not slacken for God's grace is bound to operate at the ripe time.
(Unforgettable Years, Sishtla Subba Rao.)
The Guru's grace is God's grace. They are not different. What place does Grace have in the steadfast pursuit of Self knowledge? There are two views about it. One is that the devotee or disciple is like a kitten which stays out till it is picked up and placed elsewhere by its mother. The other is that the
devotee is like a baby monkey which has to cling its mother as she jumps from tree to tree. Sri Ramana is clear that 'clinging' is needed, that the necessary effort should be made by the seeker. Why so? It is because one's sense of doership is dominant and is the motive force behind action. So long as one has the idea that everything depends on his effort, in the spiritual field also he has to put forth his best.
As for the guru's grace, it is always there, ever full. One becomes aware of it as one's practice of self inquiry purifies the mind and makes it more and more equipoised. Self inquiry helps awareness of grace, and grace makes for the inward bent of mind. Thus they act and react on each other.
Often the mind is weak and scattered, and one is unable to achieve inwardness, or to hold on to the attention on the "I". Then guru's support is there, if sought in a mood of surrender. So important is grace at these times that Sri Ramana uses the word 'grace' more than fifty times in His Marital Garland of Letters.
continued.....
In front of the temple dedicated to Bhagavan’s mother a magnificent hall was built and a gorgeous sofa carved from a single block of black granite was placed in the hall for Bhagavan to sit on. When all was ready he was requested to move from the old hall to the new one. Bhagavan refused.
A stone statue of him was being carved and he said, “The stone swami will sit on the stone sofa”. And it came true. Bhagavan used the stone sofa very little and only for the sake of the large gatherings which were brought by the news of his fatal illness. When he was no more in the body, the statue was enthroned in the new hall and there it is now.
An old Telugu man with a long beard, an iron pot and chopper for cutting wood made his abode in the Draupadi temple. He would beg some food in the town, boil something or other in his iron pot on a small fire of wood cut with his chopper and eat it during the day. For hours together he could be seen standing and looking at Bhagavan.
He would spend the night in the temple, which was dilapidated and abandoned and surrounded by jungle.Once Chalam found him standing all alone in front of the temple and gazing at Arunachala. “I sleep here”, he said when Chalam asked him what he was doing in the forsaken temple. “What, sleeping here all alone? Are you not afraid”? exclaimed Chalam.
The old man seemed indignant. “Afraid of what? Bhagavan throws his light upon me. All through the night I am surrounded by a blue radiance.As long as his light is with me, how can I be afraid”? The incident made Chalam deeply humble. Bhagavan’s love and light was given in full measure to a poor old beggar, while those who pride themselves on being his chosen disciples are left high and dry because they have themselves to attend to.
Zee
I remember this visit of U. G. Krishnamurti to Tiruvannamalai in 1977 because that is when I met him for the first time. Two of my friends, who had been with him when he visited Mrs Taleyarkhan, told me a similar version of what happened there.
I talked to him for about half an hour in the Chalam's house. I don't remember much of what we spoke about, but I do remember asking him how he perceived or felt Arunachala.
His somewhat typical reply was, 'It's just a lump of rock'.
Someone else who was there asked him what the word 'God' meant to him, and he replied that it was 'dog' spelled backwards.
I do remember quizzing him that day about his often-repeated claim that no amount of effort will get one enlightened because enlightened is a random event that strikes some people and not others. When I then asked him why virtually all those who claimed enlightened attributed their state to the sadhana they had done prior to the event, he said that it was just 'coincidence'.
I met him again in Bangalore later that year, and while I found his answering style and way of dealing with people refreshingly iconoclastic, I never went back because I found his whole approach too nihilistic.
Thanks Mr.David for the info.I posted that incident just to highlight how in my own case I saw and some others, Spirituality sometimes has just become another 'Entertainment' or a Habit.Some people go to movies or read political/financial/new blogs/portals and I was into Entertainment, again 'NOT ENTIRELY' but certainly there was some of it at some times.
Regarding UG yes I agree that he made shocking statement and tried to pull the carpet under you while most others accept your weaknesses and work with you slowly.
I too complained on one of the famous blogs as to why UG called Sanakara and Buddha and others a bad word and why was he talking?Apparently he did not like them establishing schools, institutions and orders and a Path towards Truth.I pointed out that there are now videos,audios and books on UG he too ended up the same as other gurus intentionally or otherwise and further asked on that blog why could he not foresee this.From what I understand UG is unhappy that religions, systems and dogmas evolve, get corrupted and then becomes a huge burden to unwind out of that.He always says he is not teaching anti-guru but only pointing out all this absurdity/conditioning.
Regarding the points you made the way I see it Bhagawan et al are saying the same but using sweet language.Bhagawan himself said the Ego,Eeswara and the world arise together and subside together.Buddha was also silent on the topic of 'God'.At other formal times instead of using bad words like Dog he said he is irrelevant.Even Souris wondered why Bhagawan was applying Vibhooti and you wondered why Nisargadatta was still doing rituals to his Guru.You persistently questioned Papaji on 'Effort vs Here and Now'.About apparent randomness of Nirvana this is universally agreed way to put it and is mentioned by Budhda in the Pali canon, Katha Upanishad and many others.About Arunachala Bhagawan was asked the same by Paul Brunton? as to why single out this mountain and Bhagawan simply said the power cannot be denied.Is not seeing everything 'Transient' and Impermanent the eligibility for Advanced seeker in all scriptures and then is n't Nihilism almost the same??So but for using bad words he is saying exactly the same thing as others and scriptures.Bhagawan did not want to get into the murky work of social change by allowing the Self to sit on both sides of the fence but Siddhaarudha Swami did not allow this in his ashram.Everybody has his own take on it depending on time and place and personal style.Chalam was furious that Suri Nagamma writing a famous book on Bhagawan and after living her entire life in the ashram was a caste/pollution bigot till her last days.UG hated this kind of fakeness.But I agree that Bhagawan was right in his strategy and successful in accepting people as they are and slowly changing them.He was very successful while UG was impractical and puritanical.
Everybody has his own language on it but I find UG's explaination on some topics most brilliant way of putting it; perhaps to the intellectual.In Surinagamma's letter there is a question put to Bhagawan as to who experiences Bliss in Satchitananda.Bhagawan replied that is a way of putting it and his state is only an 'Inference'.UG says a state of not knowing and does n't even agree with the word 'Awareness' asking who is there to be aware and many things like that; his language on it is most brilliant.It is not as if others did not know this but others were tied down by tradition, following and etiquette but UG said 'I will say like it is'.It turns out that others were more practical and successful from the point of view of the ajnani but to me all are saying exactly the same.He threw out many people becuase I guess it is only for the ready and not to be 'RETAILED'.
[contd...]
[contd...]
I say this having read extensively UG,Bhagawan,Papaji,No mind and many many more.I am not saying he is a jnani nor from my experience.ALL MY KNOWLEDGE IS BOOKISH.I myself commented on one of his blogs that if UG had not bad mouthed Sankara, Buddha etc he would have been more successful but does he care??
I would only accept comments from people who read his book completely and not hurt by badwords on God etc.
I do not know if he is a jnani or a fake but he seems Genuine with cutting insight,to the point and a great orator.I am not here to defend or recommend UG but he was very useful to me.I have gained a lot from him and have now moved on.
Go get out and do whatever it is that you have to do -UG
Dear David and others,
I was hesitant to write this before. Now that UGK has come under discussions, I thought I would write it. I met him in a dingy house, first floor about a decade back along with a friend of mine. He spoke for sometime in an iconoclastic way. Then he asked me: Who is your guru? I said: Sri Ramana. He laughed and said: Oh, that fellow is your guru, he is dead and gone.,
He then put his hands around the shoulders of a buxom middle aged lady, who was standing close to him, almost squeezing her breasts and then said: She is my guru!
I was flabbergasted and pained. I came out leaving my friend with him with a bitter taste in my mouth.
I returned home and threw away his books, one or two that I had earlier purchased, on to the attic and then drank a glass of water controlling my indignation.
His books are safe on my attic along with JK's and Osho's, eaten my moths.
The latest MP has got an article about him. I am wondering what made them publish it.
*****
PRACTICE AND GRACE IN SADHANA:
continues....
Patience is needed and one should not presume that grace has been denied or not given in adequate measure. Sri Ramana points out the need for confidence in the guru's judgement and timing. The required help would be certainly given at the appropriate time. Also it is the guru's grace which attracts one to the particular path. It is that which sustains interest and makes for the success of the effort to become Self aware. Grace is therefore the beginning, middle and the end.
The conversation turned upon the question as to whether Iswara prasada (the grace of God) is necessary for the attainment of samrajyam (self-rule) or whether an individual's honest and strenuous effort to attain it cannot, of itself, lead us that form where there is no return. The Maharshi, with an ineffable smile which affected everyone present, replied:
Bhagavan: Iswara Prasadam is essential to Realization. It leads to God-realization. But it is vouchsafed only to him who is a true bhakta or a yogi, who has striven hard and ceaselessly on the path of towards freedom.....
Devotee: There is Iswara Anugraham (grace). That is said to be distinct from Iswara Prasadam.
Bhagavan: The thought of Iswara is Iswara Prasadam. His nature is AruL or prasadam, i.e. Grace. It is only by Iswara's grace that you can think of Iswara.
Devotee: Is not guru anugraham the result of Iswara anugraham?
Bhagavan: Why distinguish between the two? The guru is viewed as Iswara and not as distinct from Iswara.
(B.V. Narasimha Swami, Scenes from Ramana's Life, Part I. Mountain Path, Jan 1980.)
Devotee: Would we be wrong if we say that Subbaramayya is the high priest of this order?
Bhagavan: To me there is no distinction. Grace is flowing like the ocean, ever full. Everyone draws from it according to his capacity. How can one who brings only a tumbler complain that he is not able to take as much as another who has brought a big jar?
(G.V. Subbaramayya - Sri Ramana Reminscences.)
The talk centered round a composition of Sri Bhagavan 'Song of the Self.' Atma Vidyai. Sri Bhagavan was explaining some points in it to Muruganar who was delighted about it. He in turn referred to certain other points.
Bhagavan: What purpose would be served if one knows everything except the truth about himself? Once the Self is known what else is there to be known? these words almost echo the gist of the composition.
Devotee: In the song it is stressed that the Grace is necessary.
Bhagavan: Yes. It is quite so, the grace of a Jnani is essential; (and added in His oft quoted way) Grace
is always there. If now how will one make an effort at all?
(N.N. Rajan, Leaves from the Diary.)
One day a man following the devotional path said in a voice choked with emotion:
Devotee: I have gone on pilgrimage all over the land. I have been regular in my spiritual practices. Many a sleepless night I have passed in prayer. Still I am forlorn. There is no mercy from the Lord.
Bhagavan: Strange. Why cry? What is there to sob out? Instead of being poised in the Self, why go on wailing?
(Swami Chidbhavananda, Sri Ramana Smrti Souvenir, 1980/)
concluded.
(From Know Yourself - Practical Guide, with conversations of Sri Ramana Maharshi.)
*******
I also had read extensively, online materials on UG some years back. I am not sure whether he is a Jnani or not but he talks about the same Truth in a different way (many times more stress on physical body) mostly through the use of iconoclastic, abusive and shocking language.
I found he can be of interest only to a very small intellectual crowd and can never be of use (or) will ever be known to vast majority of people of all kinds right from poor ordinary folks to have a positive impact on their life.
According to ancient sayings, words of Truth will benefit people's life only if they are sweet, calming and digestible to the listeners along with the noble behavior/character of the individual saying those words of Truth. UG was way off the mark on these.
UG, for me, was a strange jiva created by Mother Maya in her eternal universal play.
Zee/Friends,
"Regarding UG yes I agree that he made shocking statement and tried to pull the carpet under you while most others accept your weaknesses and work with you slowly."
It is not as if others accepted Weakness;Rather they discovered the Strengths in one and gave it the the chance to work its way forward!
I do not see that condemnation can ever lead to anything fruitful.This is plain common sense.
I do not find any intellectual content in UG.How do we say that he also talked about the sameTruth that other Masters talked about?Whatever he found,be it calamity or otherwise,is not worth it!If that is Truth,better to hug the Illusion and make the most of it!
UG does not give the impression of a stable, rational Human being.Clearly he lacked balance and this very element is projected as his strength!His admirers project that he was seemingly unbalanced so that he may restore Balance in others!
I have no problem with his Iconoclastic stance.I find his bragging empty-I would have given him more weightage if he had the courage to start a brothel than just using empty words to shock the sentiments of innocents.
-----------------------------------
My prescription for UG would have been this-Just surround yourself with kids in the age group of 5 to 15 and learn language skills and stories from them,learn to share and play;Tennis or any other outdoor game will be good enough!Prepare yourself for Truth so that you do not stumble upon it!Avoid this calamity!Look upon Dog as God(and not vice versa).Look upon Brothel inmates as God.Have reverence for all.May God bless you!
Namaskar.
Q: That is the ideal state of man?
UG: You see, the animal becomes a flower. That seems to be the purpose -- if at all there is any purpose in Nature, I don't know. You see, there are so many flowers there -- look at them! Each flower is unique in its own way. Nature's purpose seems to be (I cannot make any definitive statement) to create flowers like that, human flowers like that.
We have only a handful of flowers, which you can count on your fingers: Ramana Maharshi in recent times, Sri Ramakrishna, some other people. Not the claimants we have in our midst today, not the gurus -- I am not talking about them. It is amazing -- that man who sat there at Tiruvannamalai -- his impact on the West is much more than all these gurus put together -- very strange, you understand? He has had a tremendous impact on the totality of human consciousness -- that man living in one corner, you understand?
I visited an industrialist in Paris. He is not at all interested in religious matters, much less in India; he is anti-Indian. (Laughs) So, I saw his photo there -- "Why do you have this photo?" He said "I like the face. I don't know anything about him. I'm not even interested in reading his books. I like the photo, so it's there. I'm not interested in anything about him."
Maybe such an individual can (I can't say 'can') help himself and help the world. Maybe.
http://www.well.com/user/jct/mystiq2.htm
Zee,
"You see, the animal becomes a flower."
"We have only a handful of flowers, which you can count on your fingers"
Superficial stuff this!Did UG maintain this line of 'thought'?Just adding 'May be' does not make the statement Neutral.It seems to give the Impression as if the speaker is A 'True Seer' who is hesitant to make a definitive statement on the 'Truth' behind appearances!May be the speaker does not know!
His appreciation of Sri Ramakrishna or Ramana Maharshi does not mean anything if he did not live the Truth they lived.They never claimed that they helped the worldnor did they subscribe to this Myopic view.
UG listened to JK's talks and much of his talks are just variants of this -He added his own idiosynchrasies to what JK(Old man!) had said.
Namaskar.
HAND OVER YOUR BURDEN TO THE SADGURU:
Sri Ramana would say that self inquiry, search for source of the mind, and self surrender are the only two effective means for Self Knowledge. Surrender is generally regarded as easier, because of the failure to recognize its true implication. It implies complete and unqualified faith in the Sadguru's guidance and protection. When 'bad' events take place we question the why of it. One forgets that 'good' and 'bad' are relative terms, part of the pairs of opposites and that one cannot be had without the other. More than that one ignores the fact that it is the Sadguru who knows best what is good karmically and what makes for inwardness. Any questioning or doubt would indicate that the surrender is incomplete.
Also a person who has surrendered would neither seek activity nor renounce it. Whatever action is required would be done with the knowledge that the strength for the action and the results of it are dependent on the Sadguru. Consequently, one will not be anxious about actions or the results.
The spirit of surrender grows as faith in the Sadguru takes firmer root. As one practices self inquiry, the notion that one is the doer gets slimmer. Since it iss this doership idea which comes in the way of surrender, when this idea wanes, one is able to see more clearly that all things are shaped by the divine. One comes to recognize that what we call surrender is 'like the worshipper pinching a little jaggery from a jaggery image of Lord Ganesa and offering it in worship to Gansesa Himself. What can one surrender when nothing belongs to one and everything belongs to the Sadguru?
A recognition of this fact removes the entire burden of care. It is see4n to be the responsibility of the one who bears the burden of the universe.
*
Devotee: What is self surrender?
Bhagavan: It is the same as mind-control. The ego submits when it recognizes the higher authority of the Self. This is the beginning of surrender. Although the ego cannot exist without the Self, yet, due to its ignorance of this fact, it remains rebellious, and acts on its own initiative and by its own will.
Devotee: How can the rebellious ego be subjugated?
Bhagavan: Either by seeking its Source, when it automatically disappears, or by voluntarily surrendering all its actions, motives and decisions to the Sadguru thereby striking at its root. Habits create the false notion that thinking is a permanent institution with which it is impossible to dispense, but inquiry and discrimination will blast this fallacy.
Devotee: People prostrate before God or the Guru to prove, I suppose, or at least to show their surrender.
Bhagavan: True Surrender is the melting of the ego in its Source, the Heart. God is not deceived by outward acts. What he sees in the worshipper is how much of the ego remains in full control and how much is on the verge of destruction.
(S.S. Cohen, Guru Ramana)
continued...
HAND OVER YOUR BURDEN TO THE SADGURU:
continues...
Devotee: What is meant by surrender?
Bhagavan: When one surrenders, there will be no sense of doership in him. There will be a feeling of indifference and he will not be anxious about actions or their results. One will not commence any work for his own sake. Such a person would be the one who has renounced all action.
(My Reminiscences of Sri Ramana Bhagavan, K.R.K. Murti, Mountain Path, July 1985)
A Parsi gentleman who has come for the first time asked:
Devotee: I am a novice in spiritual matters. A friend of mine advised that surrender to God is the best way. I have surrendered to God but he has not enlightened me on the spiritual path. Please extend your grace.
Bhagavan: Oh! You have surrendered, is it? How then do you say that God
has not done anything? It only means that you have not understood the true import of surrender. You should place yourself completely at God's disposal and expect no return.
Devotee: Now that I realize that my understanding of surrender was defective. Please guide me correctly.
Bhagavan: You say that Grace is required. Your coming here expecting guidance is itself God's grace. The same grace will continue if you surrender is total and unreserved. You need not ask anything. Try to get rid of the thought of 'I' and 'mine'. Don't feel anything is yours. It is all God's.
(N.N. Rajan, Leaves from the
Diary.)
Devotee: Why do interruptions to my
peacefulness come?
Bhagavan: You people are glad and grateful to god when the things you regard as good come to you. That is right. But you should be equally be grateful when things you regard as bad come. That is where you fail.
(My Recollections of Sri Bhagavan, Devaraja Mudaliar)
Devotee: If you leave poor me to go my way how can I be saved?
Bhagavan: Whether I do or don't do anything, you have to surrender and simply keep quiet.
(My Recollections of Sri Bhagavan, Devaraja Mudaliar)
A decent lady who appeared to be a resourceful person came to the Hall and prostrated.
Devotee: (She said in a low voice, but still audible) - I am blessed with a comfortable life by God. I am having all that a human being desires to possess.
Bhagavan: Then you are happy. What more is required?
Devotee: No, No. I distinctly feel that something is missing. I do not enjoy complete mental peace.
Bhagavan: Oh, say so. Your life's aim is not complete and so there is no peace.
Devotee: With all my mental comforts I am not happy. My mind is worried always and it is agitated. Perhaps this is due to my destiny.
Bhagavan: Yes, Yes. You have frankly told everything. What is destiny? If you surrender to the Hither Power, how can destiny affect you? Surrender is the answer. It will set everything right.
Devotee: That is my trouble. I am unable to surrender. My ego comes in the way.
Bhagavan: May be, but persist in your attempt. Have one pointed concentration. Submit yourself to God. Say I am at your disposal. I am helpless. I surrender to you. I seek your help. It will bring peace.
Devotee: I do understand. But I am unable to practice. Perhaps it is due to my destiny.
Bhagavan: What can destiny do? It will not become operative if you make complete surrender. You will be free from worries. Mind becomes calm and peace will prevail.
(N.N. Rajan, Leaves from the Diary)
continued.....
HAND OVER YOUR BURDEN TO THE SADGURU:
continues...
Devotee: When I am here I am convinced. I am impressed. But when I go out and think of society or my country and I do not remember your answer: Know Thyself....
Bhagavan: What can you do to society or your country when you are weak? You must become strong first. But I tell you, Self attainment is the supreme strength. Do not fear that you will lost strength to act when you become a Jnani.
Devotee: I have that fear.
Bhagavan: You should not have it. If you are destined or chosen to do a particular thing, it will be done.
Devotee: Then should I resign everything? Can I not perform penance and ask God to grant my desires?
Bhagavan: You can. But there must be some sadhana for your prayers to reach God. When you are doing sadhana, whether it be meditation or prayer, will you be thinking of your desires or God?
Devotee: I think of my desires in meditation. It is no meditation at all.
Bhagavan: Then take it that there is the same dhyana, the same tapas, the same meditation, for both Sakama and Nishkama, whether it is actuated by desire or is disinterested. Even when your desires are fulfilled, the tapas grows. It does not cease. That is its true character. It is the same in the case of devotion also. Now I put a question to you. When a man with luggage gets into a railway carriage, where does he keep it?
Devotee: He keeps it in its compartment or in the luggage van.
Bhagavan: So he does not carry it upon his head or in his lap.
Devotee: None but a fool would do so.
Bhagavan: If you call him a fool who keeps it on his head, a thousand times more foolish is it to bear your burden when you get into the spiritual life, whether it is the path of knowledge, or path of devotion.
Devotee: But can I throw off all my responsibilities, all my commitments?
Bhagavan: Now, look at the temple tower. There are many statues in it and there is a big statue, one in
each corner. Have you seen them?
Devotee: Yes. I have.
Bhagavan: Now I tell you this. The big tall tower is supported by those statues.
Devotee: How can that be? What do you mean?
Bhagavan: I mean, when speaking thus, that is not more foolish than your attitude when you say that you have to carry and are carrying all cares, burdens, responsibilities etc.,...the Lord of the Universe carries the whole burden. You imagine you do. You can handover all your burden to his care. Whatever you have to do you will be made an instrument for doing that at the right time. Do not think you cannot do it unless you have the desire to do it. Desire does not give you the strength to do. The strength is the Lord's.
Devotee: Am I understand that you are giving me the essence of Karma Yoga?
Bhagavan: It is the essence of Karma Yoga, or Bhakti Yoga, why even the Jnana Yoga, for even though the paths in the beginning may differ, they all eventually lead to this position.
(Sad Darsana Bhashya and Talks with Sri Ramana Maharshi, Kapali Sastri)
continued......
HAND OVER YOUR BURDEN TO THE SADGURU:
continues....
Devotee: How is renunciation at all possible if the entire manifested is nothing but the one divine? What is it that should be renounced?
Bhagavan: One must renounce the wrong knowledge, that anything but the divine exists. That is, one must give up the notion that there is any duality or multiplicity, whatever the manifested appearance may appear to be. The Supreme Being is the only Reality. It alone is and sustains the apparent multiplicity. Therefore, renounce the knowledge that anything except the divine exists. In other words, renounce the sense of duality or multiplicity.
Devotee: It is no doubt good that the scriptures should admonish layman and make him give up the notion of duality, but how are we to reconcile this teaching of the scriptures with no less important injunction, namely, that of self surrender to the divine? If there no duality whatsoever, where is the necessity or possibility of self surrender?
Bhagavan: We are familiar with a custom among some people in these parts, based on the deep sentiment of devotion to Lord Ganesa. Daily worship to his image, which is found installed in all the temples of the locality, is an indispensable ritual for these people before their daily meal. A certain poor traveler of this persuasion was passing through a sparsely inhabited country. Not finding a temple of Ganesa anywhere nearby where he could perform his daily worship to the image before his mid day meal, he resolved to make an idol of the sugar deity out of the small quantity of jaggery (brown Indian sugar) he was carrying with him for his meal. Having made the idol out of the jaggery, he proceeded earnestly with the ritual. However, when it came to the point in the ceremony where had to make a small food offering to the deity, he discovered that he had nothing left in his baggage since he had used all the jaggery he had to make the idol. But since no worship is complete without the customary food offeing, the simple minded wayfarer pinched a small bit of jaggery from the idol itself and offered it to the deity. It did not occur to him that in the very act of pinching out a bit of jaggery, he had defiled the very idol that he wanted to worship and had therefore made the worship and the offering worthless, Your idea of self
surrender is nothing better than the offering made by the wayfarer. By presuming your existence as something apart from the Supreme Being, you have merely defiled it. Whether you surrender yourself or not, you have never been apart from that Supreme Being. Indeed at this moment, even as in the past or the future, the divine alone is.
(Swami Madhava Tirtha, A Visit to the Maharshi. Mountain Path, Oct.
1981)
continued.....
salutations to all:
Ravi/Subramanian/Sankar/Zee/Others:
here is a brief excerpt from the wonderful talk ('My Master') by svAmI vivekAnanda :-
["...Know Truth for yourself, and there will be many to whom you can teach it after wards; they will all come. This was the attitude of my Master. He criticised no one. For years I lived with that man, but never did I hear those lips utter one word of condemnation for any sect...In the presence of my Master I found out that man could be perfect, even in this body. Those lips never cursed anyone, never even criticised anyone. Those eyes were beyond the possibility of seeing evil, that mind had lost the power of thinking evil. He saw nothing but good. That tremendous purity, that tremendous renunciation is the one secret of spirituality ..."]
no attempt to prescribe or proscribe here but would like to mention in passing that whatever UG (or anybody else) may or may not have been, it does the least possible good for us to engage in any kind of talk disparaging anybody, isn't it? despite having come to bhagavAn, if one goes hither & thither and gets bruised, what can one say? no matter how good or not good anyone is perceived to be, our job is, & ought to remain, our quest - "have i realised?" - our life should somehow be orbiting that one thing, does anything else matter?
Thanks S,
I agree that one should be focussed as much as possible.The famous Bhagawan's quote 'Remember what you came here for'.Manytimes I dont reply to cut off unhelpful argument.
Leave all the bad or untimely stuff, take all the Good/useful, say Thank you and move on.This attitude is helping me a lot.There are some powerful and relevant points I learned from UG and I say thanks.There are stuff I dont like or is not applicable to me yet and I leave it out.When I find something that has helped me I try to share as others too share their good finds here.
The point of original post was to be mindful(not suppress) against tendencies of 'Spiritual Entertainment', habit or rarely even a disease.
s/friends,
" it does the least possible good for us to engage in any kind of talk disparaging anybody, isn't it?"
Yes indeed.Yet,one has to call a Bluff a Bluff.
There is this amusing incident of Stanley Jones meeting Sri Bhagavan as narrated by Chadwick:
S. J.: Twenty years ago I was shown the Kingdom of
Heaven. It was by God’s Grace alone, I made no effort to
attain it. I was happy. Now my purpose is to make it
available for all. Nevertheless I want to know Maharshi’s
experience of the divine.
Bhagavan kept quiet. Stanley-Jones then gave a
discourse on Love. How he had two Ashrams in N. India
and how through these he was spreading Love through
the world. He was in the best sermon form and the secretary
was kept busy recording his words. After a while he again
renewed his offensive and tried to get Bhagavan to tell
him of his experiences.
Mrs. Jinarajadasa, wife of the President of the
Theosophical Society who happened to be in the Hall at
the time protested.
“Here we believe that Maharshi has himself brought
the Kingdom of Heaven to earth, now you pester him with
questions relating to his experience. Is it not rather up to
you to follow his instructions and seek it within yourself?”
S. J.: But how shall I realize it?
But he would not stop. He kept on nagging at
Bhagavan refusing to understand what he was telling
him, until eventually I became impatient.
I was sitting at the far end of the Hall meditating
or at least trying to, but his absurd persistence
distracted me. Eventually I could stand it no longer
and called out.
“Why do you ask Maharshi to realize it for you? The
Kingdom of Heaven is within you. Your own scriptures
tell you that.”
He turned round in surprise to see who was this
impertinent person who dared intervene and question a
pillar of Congregationalism.
“I don’t,” he snorted angrily.
“Yes, you do. Why don’t you follow your own
Christian teaching and find the Kingdom of Heaven
within?”
S. J.: “It doesn’t say that. It says ‘come among you’.”
I.: “No, that is not correct, ‘within you.’ Also it adds,
‘seek ye first the Kingdom of Heaven and then all things
will be added unto you.’ Why don’t you do that?”
Stanley-Jones deciding that he was not receiving the
reception that was his due as an important person, said,
“we have over-stayed our time.”
The secretary bundled up her precious papers and
the party got up and left the Hall.
Bhagavan laughed after they had gone and remarked
that I had certainly paid him back in his own coin."
This is not to justify my 'Tirade' against UG's Talks or doings(Not UG-I do not know him!).Just to add that one has to take a stand against what one finds as patently misleading.This ofcourse does not mean that one should allow oneself to be caught up in 'character assasination'or take pleasure in condemning the person.
Namaskar.
zee,
"Leave all the bad or untimely stuff, take all the Good/useful, say Thank you and move on.This attitude is helping me a lot."
Wish you the Very Best.
"The point of original post was to be mindful(not suppress) against tendencies of 'Spiritual Entertainment', habit or rarely even a disease."
What is 'entertainment' for someone may be Sadhana for someone else!Here is an excerpt from The Gospel of Sri Ramakrishna:
"There is a sadhu in Hrishikesh who gets up early in the morning and stands near a great
waterfall. He looks at it the whole day and says to God: 'Ah, You have done well! Well
done! How amazing! He doesn't practise any other form of japa or austerity. At night he
returns to his hut."
Namaskar.
Zee/Friends,
your response regarding 'spiritual entertainment'was perhaps elicited by the Requests for 'New Post' by Titus and maneesha.
Yes,the 'New' will soon become 'old' like the Daily Newspaper.
It is indeed pertinent to be mindful of this tendency of the mind,seeking 'new' events,stories,etc.
The deeper we root ourself,the less we will seek to be entertained.
Namaskar.
Indra's net: Long before the existence of the hologram, the jewelled net is an excellent description of the special characteristic of holograms: that every point of the hologram contains information regarding all other points. This reflective nature of the jewels is an obvious reference to this.
This kind of analogy has been suggested by science as a theory for an essential characteristic of the cosmos, as well as as the functioning of the human brain.
When any jewel in the net is touched, all other jewels in the node are affected. This speaks to the hidden interconnectedness and interdependency of everything and everyone in the universe, and has a direct reference to the concept of Advaita and "Dependent Origination" in Buddhism.
HAND OVER YOUR BURDEN TO THE SADGURU:
CONTINUES....
Devotee: Is not the surrender the chief sadhana?
Bhagavan: The sadhana of surrender is accepted, no doubt. But when surrender is complete, there will be no more distinction. Often, when a disciple gets initiation into a mantra from a guru and believes that he has surrendered, his surrender is not real. In surrender, one has to give up one's mind, and after the mind is given away, there will be no duality of any kind. He who remains separate from God has not surrendered.
Devotee: If all actions and their results are surrendered to God, will the mind be controlled or not?
Bhagavan: By doing so, the mind will be purified but it will not die. Suppose a drunkard thinks that he has surrendered his actions and its fruits to God, and in his drunken state, if he commits a mistake and someone beats him with
a stick for that mistake, he must surrender this beating also to God. But no one acts like that. His state changes at the time he gets the beating.
Devotee: It is believed that if we surrender to Guru or God, then the reality of the individual soul goes
away, and in exchange we get the support of a bigger Reality and divine power shines in us.
Bhagavan: To expect to receive a bigger divine power after surrendering is not the true attitude of surrender.
(Swami Madhava Tirtha, Conversations with Sri Maharshi. Mountain Path, October 1980.)
Someone presented a chiming clock to Mother's Temple and this started a trail of loud thinking by Sri Bhagavan.
Devotee: A small quantity of camphor is enough for worship. This
is not done and people expect disproportionate bounty from God. Some strut about with the feeling that they have given a lot to God. But what is theirs really for them to offer? A little of what belongs to God is returned and nothing more. To remain free from thoughts is the best offering that one can make to God.
(Unforgettable Years - Subbalakshmi Amma)
Devotee: for one's practice, is it not legitimate for one to pray to God to remove one's karma or to counteract it, and to hasten one's attainment of liberation?
Bhagavan: It is legitimate. As long as you feel that you are different from the higher power, pray to it. As long as you feel there are are burdens on you, pray in respect of them. But better still, attain "prapatti", the state of self surrender, and entrust your entire burden to the Lord, who will then take the burden off your back and give you the feeling that your are in Him and are one with Him.
(B.V. Narasmiha Swami - A Dialogue with the Maharshi, April 1983)
concluded.
(Know Yourself - Practical Guide - Conversations with Sri Ramana Maharshi, RMCL, Bangalore.)
The World and the God:
There are many controversies about the nature of the world in philosophic parlance. Some say it is real, others that it is unreal. Some others say that it is insentient, opposing those who claim it to be sentient. When Reality is superimposed on the separate 'I', then the world too is real. But this view can exist only till ignorance of one's identity lasts. Till knowledge dawns, the world seems to appear and disappear with the mind. Both are absent in deep sleep and surface on waking. Even though the world and mind seem to appear simultaneously, the world is perceived by the light of the mind. During spiritual practice, one should never lose hold of the truth, that the world has no separate existence and is not apart from the One Self. The Self is the only reality, the substratum on which movements of individuality and the world take place.
Bhagavan: (suo moto) Is there a world apart from you? Does the world say it exists? Find out the truth of 'I' first. The stock version of the ignorant is always that they see the world in front of them and take it as real. The world is only a reflection in a mirror. If the world is whisked away as a non entity, there will be no illusion. Everything merges into the vastness of the absolute consciousness. For the sake to those who are not convinced still, we can say that the world is unreal as world when viewed as a separate entity, but it is real as a manifestation of the Self. It is not apart from the Self.
Devotee: That is to say -- we should not lose hold of the Self when seeing the world?
Bhagavan: Yes. Exactly so. It is like a film in which all the pictures appear to be real. But the screen only is real and not the pictures which come and go. If you see the manifestation without realizing the reality, the Self behind everything, then there is only illusion. The Self is the substratum and the only Reality.
(N.N. Rajan, Leaves from the Diary.)
continued....
The World and the God:
continues...
Devotee: It is said by some that god has created various kinds of worlds, and is still going to create a new world.
Bhagavan: Our present world itself is not true. Each one sees a different imaginary world according to his imagination, and so where is the guarantee that the new world will be real? The individual, the world and God, all of these are dependent on the True State. As long there is the individual sense of 'I' these are also there. From this individual sense of 'I' from the mind, these three have arisen. If you destroy the mind, the three will not remain, but Brahman alone will remain, as it remains and abides even now. we see something incorrectly. The misperception will be rectified by inquiring into the real nature of this individual. Again after surrendering the mind, there will be nothing remaining but Brahman. Whether this world is real or unreal, consciousness or matter, a place of happiness or a place of misery, all these questions arise in the state of ignorance. They are not useful after Realization. The state of being fixed in the Self devoid of the individual feeling
of 'I' is the supreme state. In this state, there is no room for objective thinking, nor for this feeling of individual being. There is no doubt of any kind in this natural state of Being-Consciousness- Bliss.
(Swami Madhavatirtha - Conversations with Sri Bhagavan - Mountain Path - July 1981)
Devotee: You say, 'the whole world exists not without you', 'everything depends upon you', 'what is there without you', etc., This is really baffling. The world was there before my birth. It will be there after my death, even as it has survived the deaths of so many who once lived as I am living now.
Bhagavan: Did I ever say that the world is there because of you? But I have put to you the question, 'What is there without your Self?' You must know that by the Self the body, subtle and gross was not meant. Besides, the idea is put to you that if once you know the Self in which all the ideas move, not excluding the idea of yourself, of others like yourself, and of the world, you can realize the truth that there is a Reality, a supreme Truth, which is the Self of all the world you now see, the Self of all the selves, the one Real, the Supreme, the Eternal, as distinguished from the ego-self which is impermanent. You must not mistake the ego self or the body idea for the Atman.
Devotee: Does not the world exist even when I am asleep?
Bhagavan: Such a world mocks at you also for seeing it without knowing your Self. The world is the result of your own mind. Know the mind and then see the world and you will see that it is not different from the Self.
(Kapali Sastri - Sad Darsana Bhashya and Talks with Sri Ramana Maharshi.)
continued....
ANNAMALAI SWAMI DAY - 9.11. 2011:
Today is Annamalai Swami's Aradhana
Day. In the Asramam, they must have
done some special pujas and prayers
to Annamalai Swami's Samadhi in Palakottu. Annamalai Swami merged with Sri Bhagavan in the year 1995. "The Final talks" conversations had taken place between March and October of that year.
Annamalai Swami came to Sri Bhagavan in 1928, directed by Kanchi Mahaswami Sri Chandrasekhara Saraswati. Nearly ten years he served Sri Bhagavan, initially as an attendant and then as the supervisor of all the building projects that Sri Ramanasramam undertook during this period. The Vedapatasala, the dining hall, old dispensary, cowshed and store room and office were constructed under his supervision.
Once Yogi Ramaiah said to Sri Bhagavan that He should give him some rest. After this, within a few days, when Annamalai Swami and Madhavaswami were helping Sri Bhagavan for bath, Madhavaswami asked Sri Bhagavan about the effects of Ganja. Sri Bhagavan immediately hugged Annamalai Swami (for about 2 minutes) and then said, Ananadam, Anandam! Even after
Sri Bhagavan left him, Annamalai Swami stood in the same place in a state of samadhi for about 20 minutes. This happened in 1938. Soon he was asked to stay in Palakottu and devote himself in solitary meditation in the community of sadhus staying there. Sri Bhagavan told him not to come to Asramam again. However, Sri Bhagavan, whenever He was visiting Palakottu in His walk used to stay for sometime there talking to Sri Bhagavan. However, Annamalai Swami never went into the Asramam, even during Sri Bhagavan's terminal illness and surgeries.
On the evening of April 14, 1950, when Annamalai Swami was already suffering from incurable colic pain, came to the terrace and saw at that time, the shooting star, that moved northward and perched on the summit of Arunacahla. He knew that Sri Bhagavan had attained Maha Nirvana. However, he did not even go for samadhi ceremonies and came to know the details only from those who went to the ceremonies.
Annamalai Swami said that his years of constant meditation in the 1950s and 1960s finally brought him to the continuous awareness of the Self.
In 1980s and 1900s many foreign devotees came to visit him to know the essence of Sri Bhagavan's teachings and the way to attain the self realization.
Om Sri Ramanarpanamastu.
Annamalai Swami Aradhana Day - 9.11.2011:
Once Sri Bhagavan said that by looking at a man's outside disposition, one cannot find out whether he is realized or not. He gave the following persons as examples:
1. Thondar Adi Podi Azhwar.
2. Kaduveli Siddhar
3. Sri Krishna.
4. The King and his queen Chudalai.
*
Once Sri Bhagavan explained Atma Vidya Kirtanam to me. He said: To see the amla fruit on one's palm, one needs an amla fruit, a hand, a good eyesight and the mind to see it. Atma Vidya does not need any of these. One knows the Self always within. What is needed is to turn
the mind within.
*
About Gurukula Vasam, (staying with
the Guru for ever in his place), Sri Bhagavan said: Guru Kula Vasam is like the man and his shadow. Where to go or where to come in? Where is in or out? If one stablizes in his mind, all places are Guru Kulam for him.
*
Sri Bhagavan once said: A Guru who is asking the devotee to do this or that, is verily a god of death for him? What is there to do? One should only be still in the company of Guru. Silence is another name for liberation.
*
Once a devotee said to Sri Bhagavan: Even for people who follows the righteous path in life,
are getting a lot of troubles and tribulations......
Sri Bhagavan said: A washerman beats the clothes on the washing stone, is it for tearing the clothes. No. But only to clean up the dirt. So also is the ways of God.
*
One devotee told Sri Bhagavan, on a night: Swami, I want to go to a jungle for tapas. Please give me permission.
Sri Bhagavan said: One can leave his town and go to forest. But where can he leave his mind. If one could remain in solitude in the house, it is like going to the forest. There is no difference. (What is important is to remain still in solitude.)
*
Once Sri Bhagavan gave me the book "All is One" ellam onRe and asked me to write it in a note book for daily reading. I told Him: I have no time. Sri Bhagavan replied: Oho!
Moksha cannot obtained for a price. If you write it yourself, it will get into your mind and it is more than reading it ten times. Let it take one month. It does not matter. But write it yourself. I agreed and started writing it and completed it. Sri Bhagavan Himself wrote the chapter headings and also corrected the mistakes and gave it back to me.
*
Once I asked Sri Bhagavan: Though some are ever in the presence of Bhagavan, how come they go astray?
Sri Bhagavan said: In Vaikuntam, both Jaya and Vijaya were ever in the presence of Narayana. Did they not go astray?
(From Final Talks, Ed. David Godman & Sri Ramana NinaivugaL, Sri Annamalai Swamigal Ashram, Palakottu, Tiruvannamalai.)
Sri Ramanarpanamastu.
concluded.
Hello.
A question.
How do you think of the relation between prarabdha karma and vasana?
Shiba,
You may refer to a good dissertation on Karma here;Please visit:
http://veda.wikidot.com/karma
The term vasana has a contextual meaning,often a negative connotation to it(often related to anger and lust-These are interrelated,being different manifestation of the same thing),in that it refers to a certain tendency to sprout from a state of dormancy;one may think that one has thrown these things out of one's system and for a long time,one may be free of this.Given the circumstances,this tendency may suddenly flare up and catch one by surprise.Often,like a burning candle that burns brightly before extinguishing,this tendency reaches a peak and then dies out!This is when a sadhaka should be on guard and watch it as a witness and stay apart without identifying with this sort of a flareup.With every such rejection,the power and the frequency will be reduced,until it is more or less extinguished.
If on the other hand,the vasana is encouraged through indulgence,it becomes a habit and one becomes a slave to the Karmic chain that tightens more and more, adding to the Karmic baggage.
In other words,vasana is just trace of karma that rises out of nowhere to be either exhausted (or strengthened into further seeds of Karma).
Namaskar.
The raft across the ocean of samsara
is the strong decision to be free.
This intense desire is absolutely necessary.
The intensity of this desire is itself the Satguru,
the pain in the heart is the Self calling.
Papaji
Thank you very much for your reply, Ravi.
According to what Bhagavan said I think that Prarabdha karma seems to relate to physical body and Vasana seems to relate with mind which is in the body.But I can't
understand their interrelation.
I am now troubled with determinism.
Bhagavan said that "everything is predetermined".
In advaita vedanta how is fate dealt with?
thank you
Prarabdha Karma essentially means only its
fruits. Vasanas mean deep rooted desires in
the mind, that may cause karmas, both good
and bad, and fruits may be coming forth only
in due course.
shiba,
Please visit this link explaining Karma-Sanchita karma,Prarabdha Karma and AkAmya karma.
Essentially prarabda means 'began',and PrArabdha karma refers to the set of karma (out of the karmic baggage)that unfolds itself in the present birth.Every moment of our present birth we are unfolding the effect of the past karma tempered by the present Karma.This is where the concept of the 'Experiencer' and the 'Doer'(Bhogtha and Karta)come in.At any moment we not only 'experience' the Prarabdha karma(no escape in this respect!) but also have the Freewill to 'temper' it and in this way we can alter the 'Present' and shape the 'Future'.
This is what is called as 'purushAkAra' or 'manly Exertion' that can change 'Destiny' or 'Fate'.
As Swami vivekananda says:
"We reap what we sow. We are the makers of our own fate. None else has the blame, none has the praise.
We are responsible for what we are; and whatever we wish ourselves to be, we have the power to make ourselves. If what we are now has been the result of our own past actions, it certainly follows that whatever we wish to be in future can be produced by our present actions; so we have to know how to act."
'Predestination' or 'Divine will' is outside the domain of 'Fate' and 'freewill'.One may say that it was 'predestined' that 'Fate' was conquered by 'Freewill' !
In other words,everything happens by the will of God!Everything follows that 'predestined' path,as willed by God!This is the Jnani's point of view.It however cannot be prematurely assumed by the seeker.
In this way,there is no contradiction involved .
Please do not give way to feelings of inadequacy and subservience to fate,etc.The seeker needs to have the will to swim the seven seas if need be and beat all odds.
The Vedas say clearly 'you are children of immortality'(amritasya putrAh)and spur one to reclaim this verity.No one can take it away from us.
Wish you the Very Best.
Namaskar.
shiba,
I find that I have missed out the link to the article on Karma.Please visit:
http://cvrajan.hubpages.com/hub/Understanding-the-concept-of-Karma-in-Hinduism
Namaskar.
Ravi,thank you very much for your introducing the article to me.I read the article.I have the impression that the content is concise and easy to understand but ordinary explanation of Karma.
There are a little differences of position between the article and Bhagavan Ramana.
In the article Prarabdha karma means mainly pleasure and pain which one will recieve.Bhagavan's view is that prarabdha karma includes physical actions.
'The body will go through the actions rendered inevitable by Prarabdha and a man is free either to identify himself with the body and be attached to the fruits of its actions or to be detached from it and be a mere witness of its activities.'
'All the activities
that the body is to go through are determined when it first
comes into existence.'
In the article there is a sentense 'Killing him is also my prarabdha.' Logically, it may be able to say so. But I don't think he can escape the responsibility what he did. Punishment may also be determined by God already.
thank you
on Spiritual entertainment:
Hi Zee / Ravi,
Spiritual entertainment is verily what people like me indulge almost 90% of the sadhana time. I re-collect a dialogue from a book, where Maharshi prefers to use a rough draft of a book, rather than the printed new bind copy, saying the contents are there here also.
But if you see, even to this day, Ramanasramam is coming with new new graphical photos, embedded messages, album books, more multimedia stuff on Bhagavan.
This is perfectly beautiful and perfectly right. That is how our mind should start with. Even if somebody says that I use Bhagavan's Who AM I just as a relaxation technique and more of a graphical documentary film, that is far far better than seeing useless material films.
Therefore I advise -- when the mind wanders, please enjoy graphics of Ramana, let other call it a disease, it is your sadhana, you will come to the beautiful all abiding love sooner or later.
Ravi said
"it is not a question of Translation but understanding of what mano laya is.
Here is an excerpt from The Gospel of Sri Ramakrishna:......"
Ravi, mano laya and mano nasa among other terms are differently handled by different Gurus. Ramakrishna Paramahamsa uses entirely different terminologies and Ramana Maharshi uses altogether different terminologies.
Subramanian is explaining everything from Bhagavan's point of you. I feel it is better to follow the terminology and teachings of one Guru even though we may be devoted to many jnanis.
Shiba,
Dont worry much and try to interpret the gradations of karma to this minutest detail.
Saradamma says that if you surrender your karma whole heartedly (both good and bad karma), Guru can take it. A jnani's words never fail.
Sarada devi (wife of Thakur ) has given a rare boon in her great authority of words , that no action in mind level (means only thoughts without physical indulgence) will produce bad karma in this kali yuga.
So the point is this -- how far we believe our choosen Guru and take their words , to that extent the karma will be burnt.
Even prarabdha karma can be avoided as it happened to David Godman when he was staying in Lakshmana Ashram.
What Bhagavan meant by absolute per-determinism is this:
Our vision is very limited . But God has the fullest vision. So even if somebody's prarabdha karma is burnt by a Guru like Shirdi Baba and that person is saved from that destiny , even in that case, God would have known that such and such a person will be devoted to his Guru and thereby will conquer his so and so karma. This knowledge, God knows by his supreme knowledge.
So the very act of our intense prayer and thereby avoiding a major prarabdha karma effect is also known to God. It is the Divine's own vision as called by Mirra the Mother.
That is what Bhagavan meant when he told everything is pre-determined.
So how far we believe on the power of Guru and Grace to that extent all our past karmas, vasanas etc. etc. will be intensely burnt.
It is differing with every individual very largely. Scriptures just point out only a common indicator.
That is why even great jnani Lakshmana swamy says that he cannot clearly foresee the future life of a intense devotee.
Bhagavan's point is also this. He knows that such and such perumal swami will go violent, such and such mouni srinivasa rao will indulge in burning of his old hall after his maha nirvana. All this he knows.
When a person comes to a jnani, they know when and how he will be diverted/ reaching his goal.
Best course is therefore to be humble, feeling our utter helplessness in these matters.
If God has to consider every action of people like me and punish, I will end up in eternal hell only. I believe, that is not the case. God lifts, forgives and always gives his love.
So please get that love and reduce this karma to your maximum extent (of course not in a business like dealing)
Shiba,
"I have the impression that the content is concise and easy to understand but ordinary explanation of Karma."
This is the point and this is sufficient.In fact there is nothing more to it!
"In the article there is a sentense 'Killing him is also my prarabdha.' Logically, it may be able to say so. But I don't think he can escape the responsibility what he did. Punishment may also be determined by God already."
Yes.This is exactly the point that the author has also said.
The Body and mind cannot be viewed as independent entities.It is one Body-mind complex.Body is the Gross and mind is the subtle aspect of this complex.What happens to the Body has an impact on the mind and vice versa.
With this we may examine what Sri Bhagavan has said:
"The body will go through the actions rendered inevitable by Prarabdha and a man is free either to identify himself with the body and be attached to the fruits of its actions or to be detached from it and be a mere witness of its activities."
How does one go about detaching oneself from the body and be a mere witness?
This certainly calls for action.
Let us take a concrete example.Let us say that we have severe Back pain.How do we now detach ourself from the Body?Is it by Ignoring it?If we have the mental strength to do so well and good.
What if we are not in a position to do so?We will be compelled to do something about it.May be try a different posture or seek medical help.It may or may not solve the Problem,yet one has to see what best can be done.
Parallely,one also has to engage the mind in the Right direction-orient it towards spiritual dimension in us.With repeated practice,the mind learns to rise above the Duality of pleasure and pain and stays oriented in the right direction.It acquires a third dimension of Depth,from where it acquires the power to be detached from Pain and pleasure,Depression and elation.
This effort is 'purushakara' and in this way 'Prarbda' can be countered.
All the sages say that although Back pain may not be curable,it is certainly possible to rise above it and be free in the spiritual sense.It should be noted that if one so wishes,one may develop the inner power to cure the Back ache as well!The Mind is that powerful,as it derives from the power of the Self.
The law of karma should not be construed in absolute terms-there is nothing absolute in this relative world!If you have read the article ,he quotes from Sri Ramakrishna who says so simply:
"To tell you the truth, this world is God's Maya. And there are many confusing things in the realm of Maya. One can not comprehend them". He further says, "One can by no means say that "this" will come after "that" or "this" will produce "that" ".
This is like a spiritual version of Heisenberg's uncertainty principle:
In quantum mechanics, the Heisenberg uncertainty principle states a fundamental limit on the accuracy with which certain pairs of physical properties of a particle, such as position and momentum, cannot be simultaneously known. In other words, the more precisely one property is measured, the less precisely the other can be controlled, determined, or known."
The only certitude is the Self.Nothing definitively can be said about anything else.
It is not as if the whole of life is only a passive unwinding of some coiled (already winded up)karma.Such a position is apparently absurd.The Past,present,future is a continum.
The true predetermination is not whether I am in India or you are in japan-These do not matter;it is that both you and I are destined to realize the Self.
I would have liked to structure my response in a better way,but this is all that I could manage.
Namaskar.
Anonymous,
"Ramakrishna Paramahamsa uses entirely different terminologies and Ramana Maharshi uses altogether different terminologies."
Both these Masters never had their own terminologies,nor were they bound by them.
They often gave very concrete examples to make themselves understood.
Here are the examples for Mano laya given:
1.sri Ramakrishna
""There was once a goldsmith whose tongue suddenly turned up and stuck to his palate. He
looked like a man in samadhi. He became completely inert and remained so a long time.
People came to worship him. After several years, his tongue suddenly returned to its natural
position, and he became conscious of things as before. So he went back to his work as a
goldsmith.(All laugh.)"
The Goldsmith out of intense concentration on the job at hand,just held his breath with folded tongue,and landed into a state of Suspended animation.
2.Sri Bhagavan's Story
A yogi was doing penance for a number of years on the banks of Ganga. When he had attained a high degree of concentration, he believed that continuance in that stage for prolonged periods constituted salvation and practiced it. One day, before going into deep concentration, he felt thirsty and called to his disciple to bring a little drinking water from Ganga. But before the disciple arrived with the water, he had gone into Samadhi and remained in that state for countless years, during which time much water had flown under the bridge. When he woke from this experience, the first thing he asked for was 'Water, Water!' But there was neither his disciple nor the Ganga in sight.
The first thing which he asked for was water because, before going into deep concentration, the topmost layer of thought in his mind was water. And by concentration, however deep and prolonged it might have been, he had only been able to temporarily lull his thoughts and when, therefore, he revoked consciousness, this topmost thought flew out with all the speed and force of a flood breaking through dykes. If this is the case with regard to a thought which took shape immediately before he sat for meditation, there is no doubt that thoughts which had taken deeper root earlier would still remain unannihilated. If annihilation of thoughts is salvation, can he be said to have attained salvation?"
-----------------------------------
It may be seen how these two stories are talking about the same thing.We need to recognize this and not get caught up in definitions ,terminologies,etc.
To translate 'Mano laya' as temporarystillness is not correct.The 'Laya' is not stillness at all.It is just a state of 'suspension'.Even if it is permanent,it is not worth it!It is not the same as 'Be Still and know that I am God'.It is clear that Sri Bhagavan used the word 'Stillness' in a Different sense as the Tamil 'summa Iru'.
Namaskar.
salutations to all:
Anonymous:
you'd said: ["...Bhagavan's Who AM I just as a relaxation technique and more of a graphical documentary film, that is far far better than seeing useless material films ..."]
quite a few of us, at various points in time, tend to either subscribe or at least assume what we are doing is "far far better" than what others around us typically do! in fact, i'd rather say - each one pursues in accordance to his need - there is nothing better or worse out there, as much as there is nothing right or wrong in any absolute measure. just as one wanting to play football is neither better nor worse than one desirous of exploring mathematics, likewise one going out to watch a movie may neither be better nor worse than one killing time with bhagavAn's works :-) on the contrary, the former might even be more healthier in a given circumstance, who knows!
to cut the story short, the simple point is - if one spends time reading bhagavAn's works or even in self-enquiry or any other kind of sAdhanA but also imagines oneself to be doing something more "right" than others, then such a thing could be positively detrimental to the very thing one is seeking! :-) along with that baggage also comes the notion & anxiety related to this burden called 'progress'. one seeks the self not because one is better but one doesn't know what else to do, and the same holds for almost all other pursuits humans & animals apparently seem to be engaged with... either one is realised or not; the relative gradation that the not-realised have invented to justify their actions & thoughts may be both irrelevant & undesirable to any kind of quest...
Thank you very much for your kind replies, anonymous and Ravi.
To be sure,what Bhagavan meant by absolute pre-determinism may be the supremacy of God and not the vainness of our effort.He repeatedly stressed that individual effort is necessary for Jnana on other places.
With best wishes
Anonymous,
"Therefore I advise -- when the mind wanders, please enjoy graphics of Ramana, let other call it a disease, it is your sadhana, you will come to the beautiful all abiding love sooner or later."
Yes,this by itself can be a power packed sadhana.Anything that can take us inwards and widen our consciousness is helpful.In this way,it is different than Entertainment.Entertainment does not stir us to the depths or widen our consciousness;it just keeps us occupied.
Entertainment is of various types,those that are harmless and those that are certainly harmful for a spiritual seeker.There can be nothing more harmful than watching titillating movies or serials that only serve to enervate and dissipate.These simply have to be eschewed.
"Even if somebody says that I use Bhagavan's Who AM I just as a relaxation technique and more of a graphical documentary film, that is far far better than seeing useless material films."
Absolutely so!
Wish you the Very Best.
Namaskar.
Anonymous/Friends,
This is what Tirumoolar says in his Tirumanthiram(Tamil):
"theLivu guruvin thirumEni kANDal
theLivu guruvin thirun^Amam ceppal
theLivu guruvin thiruvArththai kETTal
theLivu guruvuru cin^thiththal thAnE.
Meaning:
Clarity is seeing the holy Body of guru;
Clarity is saying the holy Name of guru;
Clarity is listening to the holy Words of guru;
Clarity is contemplating on the holy Form of guru."
We know it already.We find delight when we see it echoed by another.(No authority needed!)
Namaskar.
Friends,
An excerpt from the inspiring 'In the Hours of Meditation':
In the hour of meditation the soul
speaking to itself sayeth :
"Peace dwelleth in the Silence. And
to gain Peace thou must be strong ; and
the silence cometh when the tumult of
sense has been drowned in the Powerful
Stillness of Renunciation. Thou art a
wanderer in the desert of this world.
Tarry not lest thou dost perish by the
wayside. Make thy caravan of good
thoughts and provide thyself with the
Waters of a Living Faith. Beware of all
mirages. The goal is not there. Be thou
not deceived by the attraction of externals.
Renouncing all, go thou by those paths
which lead thee into the solitude of thine
own insight. Follow thou not the many
caught within the net of manifoldness.
Go thou along the paths whereby saints
journey singly and separately to the Goal of Oneness. Dare to be brave. Conquest
lies in making the initial effort. Do not
waver. Plunge into sanctity. With one
mad leap drown thyself in the Ocean of
God. Divinity is the End. In the nature
of things there could be none other for
thee thou shining ray of the Effulgent
One!
"Make haste, lest thou repent. Whip
up the steeds of religious earnestness and
powerful faith. Crush thyself if need be.
Let nothing stand in thy path. Thine is
no chance destiny. March thou on with
surety and strength of soul, for thy destination is Reality. Verily, thou thyself art
the Real. Be thou Free ! Be thou Free !
In all the language of Self-realisation none
such valuable word is there as Strength.
First last-and always, be thou strong.
Fearing neither heavens nor hells, neither
gods nor demons, go thou forth ! Nothing
shall conquer thee. God Himself is bound
to serve thee ; for He is attracted by That
which is Himself in thee ! And thus One
ness is the Essence of Sublime Insight for That which is in thee, That which is thee
is God. Verily thou thyself art Divine.
Tat Tvam Asi ! Hari Om Tat Sat ! "
continued.....
Accept that, engrossed in petty personal affairs, you have forgotten what you are; try to bring back the lost memory through the elimination of the known.
Nisardadatta Maharaj,
Dear everyone,
Stilling, suspension
Killing, dismissal
Ulai Ninaivilanai ULatthil Unnuvom.
Subramanian.R
Friends,
Thayumanavar's paripooraNAnadam,verse 6:
பூதலய மாகின்ற மாயைமுத லென்பர்சிலர்
பொறிபுலன் அடங்குமிடமே
பொருளென்பர் சிலர்கரண முடிவென்பர் சிலர்குணம்
போனஇட மென்பர்சிலபேர்
நாதவடி வென்பர்சிலர் விந்துமய மென்பர்சிலர்
நட்டநடு வேயிருந்த
நாமென்பர் சிலர்ருவுஉருவ மாமென்பர் சிலர்கருதி
நாடில்அரு வென்பர்சிலபேர்
பேதமற வுயிர்கெட்ட நிலையமென் றிடுவர்சிலர்
பேசில்அரு ளென்பர்சிலபேர்
பின்னும்முன் னுங்கெட்டசூனியம தென்பர்சிலர்
பிறவுமே மொழிவர்இவையால்
பாதரச மாய்மனது சஞ்சலப் ப்டுமலால்
பரமசுக நிட்டை பெறுமோ
பார்குமிடமெங்குமொரு நீக்கமற நிறைகின்ற
பரிபூர ணானந்தமே.
The Maya into which the elements subside
Is the origin of all, so some say. *[1]
The Substance into which the sense organs merge
Is the reality, so some say. *[2]
Where the cognitive organs, the karanas end,
Is the finite reality, so some say. *[3]
Where the gunas find their home
Is the Reality ultimate, so some say *[4].
Nadam it is, some say *[5]
Bindu it is, others say *[6].
The Self it is, yet others say *[7].
Formed it is, some say. *[8]
Formless it is, if you search deeper, so some say *[9].
The state where jiva merges losing identity in full
Is the reality, so some say *[10].
Divine Grace , so some say *[11].
The Void that has neither beginning nor end
Is the reality final, so some say *[12].
And thus and thus yet other things they say.
By all these, except that my mind is unsettled like unto (a globule of)mercury,
will it abide in Bliss supreme?
Oh! Thou who filleth all visible space
In unbroken continuity!
Thou, the Bliss that is Perfect Full!
FootNotes:
[1] School of Niriswara Sankhya
[2] School of Pasana Vadins
[3] School of Sangranda Vadins
[4] School of Niganta Vadins
[5] School of Sabda Brahma Vadins
[6] School of Jnananma Vadins
[7] School of Ekanma Vadins
[8] School of Sivasama Vadins
[9] School of Maya Vadins
[10] School of Bhaskara Charya
[11] School of Aikya Vada Saivas
[12] School of Sunya Vadins
Namaskar.
Friends,
An excerpt from The gospel of Sri Ramakrishna:
"A man may be united with God either through action or through inwardness of thought,
but he can know everything through bhakti. Through bhakti one spontaneously experiences
kumbhaka. The nerve currents and breathing calm down when the mind is concentrated.
Again, the mind is concentrated when the nerve currents and breathing calm down. Then
the buddhi, the discriminating power, becomes steady. The man who achieves this state is
not himself aware of it.
Efficacy of bhakti-yoga
"One can attain everything through bhakti yoga. I wept before the Mother and prayed, 'O
Mother, please tell me, please reveal to me, what the yogis have realized through yoga and
the jnanis through discrimination.' And the Mother has revealed everything to me. She
reveals everything if the devotee cries to Her with a yearning heart. She has shown me
everything that is in the Vedas, the Vedanta, the Puranas, and the Tantra."
Namaskar.
Subramjanian. R
How many ancient myths begin with the
rescue of an abandoneid child or a child
found from a bush. Or garden or aun agri.
field!
If Phatoah,sm daughter had not saved the
basket carryingl little Moses, there would not
have been Old Testamkent, no knowledge of
West. Asian Civilization. If Polybus had not
been taken on the young Oedipus, Sophocles
would not have written his most beautiful tragedy!
So with Sita, found out by Janaka and AndaL
byVishnu siddhar!
Dear David and others,
I am in Homg Kong and am using my son,s IPad.
This blessed IPad does not take my e mail ID and
Password. So I have to hide myself under
Anonymous. Please bear with this anachronism,
till I return to India.
Subramanian. R
R.Subramanian,
I think you posted this about Ramaswami Pillai(from the Book-Face to Face with Sri Ramana maharshi):
V. Ganesan in his Moments Remembered records:
One day, when Ramaswami Pillai entered the hall, discussion was
going on as to who was the greater of the two: Siva or Sakti. Bhagavan, as
usual, sat in silence, with a look of amusement. The trend of the talk was
that without Sakti, Siva could not do anything and this argument looked
infallible. Ramaswami Pillai also joined the fray and said, “Yes, yes! ‘He’ is
contained in ‘She’!” The Sakti party became jubilant. “But” interrupted
Ramaswami Pillai.
Pillai: “He can be independent and be without ‘She’; but ‘She’ cannot be
without ‘He’!” The Siva-party looked triumphant. Bhagavan laughed till
tears came to his eyes; he enjoyed the spelling-game thoroughly!
David Godman records:
Bhagavan could turn the most mundane event into an opportunity for
spiritual instruction. Once, for example, Ramaswami Pillai was searching
for a key that he had lost. After sometime he came into the hall and told
Bhagavan about the missing key, who said to him, “The key is where it
always was. It is not lost. Only your memory is lost. Atman (the Self) is
always there, but due to ajnana (ignorance) we spend our time searching
for it.”
You can download the pdf copy here:
http://www.sriramanamaharshi.org/downloads/Face_to_Face_with_Sri_Ramana_Maharshi.pdf
You may like to share excerpts from this Book.
Namaskar.
Let go of what has passed.
Let go of what may come.
Let go of what is happening now.
Don't try to figure anything out.
Don't try to make anything happen.
Relax, right now, and rest.
Tilopa
Punarvasu VANNam 16.11.2011
Today is the day of Punarvasu star, the birth
star of Sri Bhagavan. In the asramam, special
Pujas will take place and Sri Ramaneswara Maha
Lingam will be adorned with golden casket.
In Tiruchuzial Padigam, Muruganar sings,
O You are the Lord
Who is prayed to and whose company is
Ever sought by those whose conduct is
not bent but strraight
I earned limitless bliss as my gain!
You are from Tiruchzhi, adorned by glorious
Tamizh songs and is in Pandya Kingdom
O Lord, even if I forget you, my tongue
will utter Your Name!
Subramanian. R
I saw a photo of Sringeri Bharati Tirtha Swami travelling in a Mutt owned S class Mercedes Benz car in the Internet (http://vpshri.blogspot.com/2010/11/acharyals-visit-to-our-house-part-iii.html). Sringeri Bharati Tirtha Swami stands for the highest in Indian Sannyasa while Mercedes Benz car stands for the highest foreign luxury. What kind of example is set by this respected Swami of such prestigious Mutt while talking about renunciation to others even in Sringeri Mutt website? However, it is really comforting to know that Kanchi Periyavar of Kanchi Mutt led a real renunciate life with just two pairs of dhotis and a stick as his worldly possessions and walking across India for most part of his life. Thanks.
salutations to all:
Sankar Ganesh/Others:
you said ["...What kind of example is set by this respected Swami of such prestigious Mutt while talking about renunciation to others even in Sringeri Mutt website? However, it is really comforting to know that Kanchi Periyavar of Kanchi Mutt led a real renunciate life with just two pairs of dhotis and a stick as his worldly possessions and walking across India for most part of his life...."]
had a hearty laugh on reading your comment :-))). these are issues on which prudence requires us to exercise good caution. firstly, we really don't know what were the situations that led to the srngEri AchArya to use a benz car. secondly, certain peripheral things, such as mode of vehicle or use of language, are inevitably bound to change with the changing times. svAmi vivekAnanda, who went all around the country bare footed, also didn't mind travelling in the best of cars or wearing western clothing that were made available to him in the US & the UK. does that take away anything from what he was? of course, not! it's the primary aspect of inner renunciation that is the hallmark of sannyAsa, not what kind of clothing they wear, or which kind of vehicle they use etc. has the use of a benz car resulted in the AchAya forsaking or shirking any of the mandatory duties enjoined upon him by the office of the pIThAdipati? perhaps, not. thirdly, one should always refrain from making any comparison between anyone with someone. do you think bhagavAn would have been happy if someone, in his presence, had tried praising him by comparing somebody else with him? what do you think? wouldn't that have invoked a sharp retort from him to 'mind one's own business' (vanda vElayai pAr), or something even more sharper? by comparing one's guru with anyone, past or present, one only brings down one's own guru :-) 'how much have 'i' renounced' in spite of having listened/read paramAchArya or bhagavAn is the only question one should get back to the moment any notion of comparison creeps in. :-)
Sanker Ganesh and friends,
Forget about the Sankaracharya.Their effect today is more or less very limited.I for one think that it would have been nice if he had come out to support Anna Hazare like Sri Sri.It is not the institution but the personality and that is why with the demise of Maha periyar the Kanchi peetham lost all it's glory.
One of their roles is Dharma.Hyporcritically this Veda bhoomi and Dharma bhoomi is continously ranked as one of the most corrupt countries in the world.Corruption is the Mother of all problems including dire poverty,toxic pollution,traffic,land grabbing,white collar slave labour and every problem can be linked directly or indirectly to corruption including corruption in temples.
The good side of this is people can use this opportunity for Chitta suddhi.In the next few weeks Anna Hazare and the people will start their third round of anti-corruption agitation.See if you can contribute to this as much as possible.
Involvement in such agitations will give great opportunity to test your Ego,working with detachment from results,forgiving others and all such.From materialistic point of view you will get to improve your communication and leadership qualities,working calmly like a foot soldier and all that.
Remember you are not going to join this agitation to help somebody or for punya but for your own Chitta suddhi.Removal of ignorance/vasanas is Knowledge/Self.
So why wait for great pontiffs to be born?Here you go is your great opportunity.Dont fall into the trap that the world will take care of itself or jagat mithya.Those words apply only to Ripe souls.Lord Krishna himself pointed to Arjuna that what applies to a Rishi does not apply to a Warrior and implored him to stick to his duties/range/abilities.Also you cannot ignore the society.Karma is both individual and collective.You as an individual influence the society and the society influences you inturn.Tomorrow(in a decade or so) you and your kids cannot live a Dharmic life in a Ghetto nation.
There you go.www.facebook.com/indiacor
If you are already in it do more.Spread the word to your family, friends, colony, colleagues etc.
DONT WAIT FOR PONTIFFS.BECOME ONE.
-z
I wrote 'Dont wait for Pontiffs.Become one.'
I take that back and this is a better one:
A thousand lights is equivalent to a floodlight(pontiff).Dont wait for the Pontiff/Mahatma.
-z
Dear all,
As some poet said, As civilization advances poetry
declines, and this is also true for spiritual teachers.
Today many want to read Brahma Sutra e book
and want to attain e Self!
Subramanian. R
s/Sankar Ganesh/Friends,
Excerpts from the Gospel of Sri Ramakrishna:
1."The rules for the life of a sannyasi are very strict indeed. If a man takes the garb of a
sannyasi, he must act exactly like one. Haven't you noticed in the theatre that the man who
takes the part of the king acts like a king, and the man who takes the part of a minister acts
like a minister?"
2."A bahurupi disguised himself as Siva and visited a house. The master of the house
wanted to give him a rupee, but he did not accept it. Then the mendicant went home,
removed his disguise, came back to the gentleman, and asked for the rupee. 'Why didn't you
accept it before?' he was asked. He said: 'I was impersonating Siva, a sannyasi. I couldn't
touch money that time.' "
If renunciation is purely an inner one,where is the need for the Gerua cloth and the Staff?Swami Vivekananda wore a suit in the U.S following the principle of 'While in Rome,Do as Romans do'.On his return to India,he shaved his head and was wearing a loin cloth on his trip to Amarnath in biting cold.
It is indeed true that a Jnani can live any way in this world but an Acharya has to conform to the High ascetic standards outwardly-The 'AchAra'or the outer observance is equally important.
Namaskar.
R.subramanian,
"Today many want to read Brahma Sutra e book
and want to attain e Self!"
Yes.The 'Guided meditation' perhaps would run like this:
"Switch on the AC.Turn on your PC.Log onto website eJnana.com.
Sit back and watch.Realize the e-Self!Do not try to become one.Know you already are the e-Self,pure and simple.Don't Google.Don't Search.Just be."
The Greatest Siddhi
Devotee: Hitherto I had great fear of liberation.
Now I see that it is a very agreeable state. Now
as regards tkhe powers called Siddhis, are they
to be achieved and are they opposed to liberation?
Bhagavan: The highest siddhi is realizatiom of the
Self, for, here, younrealize the Truth, you cease to
be drawn to the path of ignorance.
(Kapali Sastri Sad Darsana Bhashya and Talks
with Sri Ramana Maharshi)
Subramanian. R
The. greatest Siddhi:-
Devotee: Hitherto I had great fear of liberation.
Now I see that it is a very agreeable state. Now
as regards the powers called Siddhis, are they to
be achieved and are they opposed to liberation?
Bhagavan:- The highest Siddhi is realization of
the Self. For, here you realize the Truth, you cease
to be drawn to the path of ignorance.
(Kapali S astri -- Sad Darsana Bhashya and Talks
with Sri Ramana Maharshi.)
Subramanian. R
salutations to all:
Ravi/Others:
both svAmi vivekAnanda and paramahamsa yogAnanda had no objection to travel in whatever cars were made available to them by their devotees, and this was in india :-) if travelling by a car is a problem, so should travelling by a flight or by train, isn't it? surely it can't be the case that it's ok to travel by 'second class' but not in an A/C compartment :-) in any case, if the AchArya has to travel for any of his duties, how do you think he should travel today? by foot may or may not be possible. come on folks, tomorrow somebody may argue sadAsiva brahmendra was a greater renunciant than bhagavAn because he was a 'digambara' sAdhu but bhagavAn wore a 'kaupINa'!, or that paramAchArya wasn't a great sannyAsi after all, for he wore a full-length gerua cloth but look at bhagavAn! :-)
i can only humbly state that while i'm no devotee or disciple of either of the AchAryas (kAnchi or srngEri), anyone who has understood even a tiny little of bhagavAn or thAkur will simply, in enlightened self-interest, refrain from pointing a finger at any sannyAsi, or for that matter at anybody. to criticise an AchArya can only be much worse! one only has to reflect as to how bhagavAn would have responded to such criticisms! not difficult to guess, right? the only issue can be "how much have we renounced?" to criticise anybody is to both insult one's own sAdhanA as well as bhagavAn & thAkur...
s,
I have been emphasising the 'What'of things and not on the 'who'.The 'Who' in this case happens to be the Sringeri Acharya-that is all to it.
If Sannyasa has become anachronistic,why hug it?Why perpetuate something hat has become worn out?
I do not think that to have a critical look at any of these things is going to impair sadhana in any way.I hope that Sadhana has a much stronger foundation so as not to be shaken by asking some fundamental questions!
Namaskar.
Dear s and Ravi and others,
The lifestyle of not only Bharati Tirtha Swami, even
previous pontiffs of Sringeri was discussed by me
with my friends in Bangalore, a few years back. The
reasons cited were ...Sringeri Gurus were considered
as Raja Gurus for Mysore Royalty, since about 500
years. The Mysore Maharajahs pampered these pontiffs.
They were given silver palanquins, lavish gold jwellery
for Sri Sarada in the temple. Even their ochre robes
had silver avnd gold borders, zaris! Their dhandam
--sticks were carried by a royal brahmin assistant!
Even today, you can see Sringeri pontiff not carrying
Dhandam. Huge funds were also donated by Mysore
Kings for welfare of Sringeri town, and free food for
all who visitt temple / Math.
Subramanian. R
Dear all,
However Chandrasekhara Bharati was an exception,
who tactfully shunned all these, at least for him,
though not for the temple.
Subramanian. R
Fate and Free-will:--
Bhagavan: Fate cannot arise without free will, which
is the origin. It causes its effect and shapes the destiny.
Virtuous thoughts and actions bring favourable results.
Likewise undesirable ones cause bad effects. First the
mind should be made pure to avoid adverse reactions.
Free will should be exercised judiciously. When
unfavourable destiny is at play, the mind will also not
be pure. Mind goes the way of destiny. Virtuous
thoughts bring in favourable destiny. Freewill and
Destiny are interlinked. In a limited way, the fate can be
altered by theforce of freewill. But, the present fate is
due to past actions. The actions are already over and
done with. How are you going to erase them now?
The way out is, as I told you before, only spiritual
wisdom and discrimination will solve the problem.
Through self enquiry, come to the decision about
the real "I". Then there will be no problem. In the
enlightened state, the seeker himself is no more.
Fate and Free Will become null and void. One is
established in a state which transcends them both.
(Leaves from the Diary, N.N Rajan)
Subramanian. R
Dear Friends,
Thanks for all your reply. I have no hatred/anger against any personality including UG, Sringeri Swami etc. Zee, thanks for the facebook link.
Just came a thought, May be the Benz Car used by Sringeri Swami could be Bullet Proof required in this age of terrorist attacks as Karnataka is treated as a hot bed for terrorist activities by Indian Intelligence Bureau. The Swami could have been forced to use such a car because of such situation.
What about King Janaka who was a Self Realized Jivanmukta. He was the King of Mithila with many Queens and with the ultra luxuries of his palaces and exitic foods and what not?
A Sage is not to be identified with his robes and even more his body!
It is all from our own eyes, paradigm, If you see with the eye of wisdom, then everybody is a jnani out there.
The external world is pure reflection of our inner self.
One need not renounce material things. What one really renounces is his identification with it.
Read Avadhoota Gita, Ribhu Gita which has verses saying that a Jivan mukta may continue to live any way. He may live like a mad man or wise man, a rich man or a poor man. even an insane, we can never know. He may walk bare foot or he may travel in airplane. It does not take away the Jivanmukta from him. Before we say a thing, we need to know details and then comment, according to me. There are innumerable no. of devotees of Sri Bharathi Theertha Swamigal who are very great devotees and jnana sadhakas themselves. Interaction with them was not just the common understanding we have. It is the same what we have here among Bhagavan's devotees.
Moreover, who are we to talk about Guru's? Are we such great people who can comment how a sanyasi should be? How can we say that a Sanyasi should be like this or like that, who are we to say, that this is the ideal sanyasi, and this is how a sanyasi should be?
We should have humility. humility is the hallmark of a true sadhaka.
It is all in our mind. Even from ethics point of view, no Guru would approve the criticism of other Gurus. Being the disciples of Bhagavan, we should consider ourselves the ambassadors of the Ramanashramam and in the end, it is the according to the caliber of a devotee, a Guru is judged. It is incorrect to comment on any Guru.
I just scrolled through today, it was quite distasteful to read about comments about Sri Bharathi Theertha Swamigal whom thousands of people all over the world look for guidance and light. Hence I jumped in with my views. Thank you.
Salutations to Bhagavan
Friends,
I think we need to be clear in distinguishing between Jnani and Sannyasi.A Jnani may be a Sannyasi or a Householder.Again,as a Householder,he may be Rich or poor,A King or a pauper.
The very core of Sannyasa Dharma is the outer renunciation of kAmini kAnchana;This has a dual aspect and purpose-Firstly this is the basic inner Truth of the Self that is totally unattached to the material values,and the sannyasi has to be definitely embody this.
Secondly and this is equally important ,in that it serves as role model for others in setting the standards of Frugality and austerity.In this the sannyasi has to have the bare minimum of Roti,kapada and Makhan(Food,clothing and shelter) and in as much as he is dependent on the society for this bare minimum,he needs to keep it that simple.
The 'ideals' are the same for any age-we may find it convenient to dilute it.Let us not justify the same.In our times as well,we may find that such souls who do not compromise exist and these are necessarily few only.
We have had Sri Ramakrishna(A sannyasi who was also a Householder!or vice versa!)and Sri Bhagavan(known for his Frugality!),The Kanchi paramacharya(who The Dalai Lama called as The only monk of the Century).
There are others who lived an absolutely frugal life and who I have had the privilege to be associated with-Sri Annamalai Swami,whose life is quite well known,thanks to David's Book.The other Great soul that I had an opportunity to interact with was Yogi ShuddhAnanda BhArati-I will share a few incidents-our friend 's' mentioned travelling by Second class (sleeper class)
compartment in Train!
It was 1981 or 82 when I received a Post card from the Yogi that he is reaching Delhi and that I should pick him up from the Railway Station.The Yogi was on a return journey from Swami sivAnanda's Ashram in Rishikesh to Chennai(He lived in a house in sri Ram Nagar,near The Indian Institute of Technology,Madras at that time).I and my elder brother who had a Bajaj Scooter went to the Delhi Railway Station to receive him one afternoon.The Yogi must have been 85+ at that time,and he made himself comfortable on the Pillion of the bajaj Scooter and as my brother drove off with the Yogi and his small carry bag,I reached home taking a bus.
The Yogi ate very little and before we retired to bed,he told me-'I have taken food in your home.I need to pay back in some way.You and your brother may get up early in the morning and i will teach you some Yoga AsanAs.'.
The Next day,the Yogi woke me and showed me a few Asanas-and asked me to Practice the same(I never got along with those!).
I had got him a Sleeper class ticket(Rs 112 or so at that time)and we put him on the train to Chennai.
A Fortnight later when my cousin siva visited the Yogi in his house in Chennai,he handed over a pile of his Books-BhArata Sakti Maha kavvyam,Collection of poems like SangeethAnjali,Jeeva nAdam,etc.
'Give it to Ravi.He paid for the Ticket and I need to return it in some way!'
Later when I visited Chennai,I met him one last time.He was eager to share something-He looked around and found some Bannanas soaked in Buttermilk.He offered me that;although I was not used to this combination,I took it as prasad.When I took leave,the Yogi looked around to gift me something-He managed to find a few old pencils(used ones ,about 3 inches long!)and gave it to me.Somehow,I had kept them somewhere and I cannot find them any longer.
I still have many of his wonderful books.
Most imporatantly he gave this message-'Do not run after any asramam.All have become institutions.Earn your Living.Earning it the Honest way is in itself a sadhana'.
Namaskar.
Friends,
Interestingly when Sannyasis are increasingly taking to modern ways of Living,rank commoners sometimes are better exemplars of Traditional values!
You may have read about kailashgiri who carried his Blind mother on his shoulders to the various Pilgrim centres.
Please visit:http://news.bbc.co.uk/2/hi/south_asia/3590548.stm
This is what Swamiji said in his wonderful Talk-'My Master' and we find that it is true to this day(As the Photographs testify!):
" You cannot imagine the way they come to these great religious teachers in India, how they crowd round them and make gods of them while they are yet living. Thousands wait simply to touch the hem of their garments. It is through this appreciation of spirituality in others that spirituality is produced. Whatever man wants and appreciates, he will get; and it is the same with nations. If you got to India and deliver a political lecture, however grand it may be, you will scarcely find people to listen to you; but just go and teach religion, live it, not merely talk it and hundreds will crowd just to look at you, to touch your feet. "
Namaskar.
Dear Nagaraj and Ravi,
Janaka is called a Raja Rishi. Sri abhagavan is
an ati-varnasrami. Both these categories of Jnanis
are altogether different from Sannyasis. Sri
Bhagavan used to mention about Kaduveli Siddhar.
A jnani and a sannyasi are,as Ravi said different
from each other. However, in most cases, a jnani
has also been a sannyasi. One can say as of today
Nochur Venkataraman is a rare exception.
Subramanian. R
Dear all,
Tirukural says:--
For those who want to end birth and death, even
this body is superfuous, what to say of other
attachments?
Subramanian. R
GRACE:-
The talk centered around Anma Vidya Kirtanam of
Sri Bhagavan. Sri Bhagavan Himself then said:
What purpose would be served, if one knows
everything except the truth about himself? Once the
Self is known, what else is there to be known?
These words almost echo the gist of the composition.
Devotee: In the song, it is stressed that grace is
necessary.
Bhagavan: Yes, It is quite so. The grace of a Jnani
is essential. (and added in His oft quoted way) Grace
Is always there. If not how will one make effort at all?
(Leaves from the Diary.)
Subramanian. R
Salvation - How much time does it take?
Devotee: Is the salvation or enlightenment
instantaneous or gradual?
Bhagavan: Time is taken to prepare the intellectual
basis in the strength of which intuition is formed.
Such time may be of varying lengths in various
cases. But the intuition which is realization, is
something to which time does not apply.
Realization of the Self and consciousness of time
are like wax and water. There is no sense of time in
Samadhi. What is regarded as either quick or delayed
Realization is really swiftness or delat in the preparation
leading to realizzation --- not in the Realization itself.
(B.V. Narasimhaswami --A dialogue with the Maharshi,
Mountain Path, Oct. 1983.)
Subramanian. R
I think it is not such a bad thing to question especially when probably 999 out of a thousand are fake Gurus.With such statistics the default will generally be first to question.
Humility cannot be practised.It is not a means but only a Result.It is a result of Experience. Experience is nothing but Knowledge i.e Knowledge of past rights and wrongs.What is important is one should be clear about the objectives and motives of questioning and ever be ready to say Thank you or Sorry as the case may be.
I would certainly ask the Sankara institutions what is their relevance to today's deep problems of Dharma in India.
Can they atleast dare make a non-controversial comment of encouragement on Anna Hazare(which does concern Dharma which is their primary objective)?Church of England and the Pope atleast do make comments of support to popular problems of their societies.St.Pauls's cathedral has given a daring support to the movement against Casino Banking.
The pomp is probably a baggage accumulated from the past which then becomes a tradition.This tradition then becomes a burden to the real ones and a luxury to the fake ones.
From Paul Brunton's 'A secret search in India' on Kanchi Mahaperiyar.
*********************************
I learn that Shri Shankara lives a life of almost
ascetic plainness as regards food and clothing, but the dignity
of his high office requires him to move in regal panoply when
travelling. He is followed then by a retinue of mounted
elephants and camels, pundits and their pupils, heralds and
camp followers generally. Wherever he goes he becomes the
magnet for crowds of visitors from the surrounding localities.
They come for spiritual, mental, physical and financial assistance.
Thousands of rupees are daily laid at his feet by the
rich, but because he has taken the vow of poverty, this income
is applied to worthy purposes. He relieves the poor, assists
education, repairs decaying temples and improves the condition
of those artificial rain-fed pools which are so useful in the riverless
tracts of South India. His mission, however, is primarily
spiritual. At every stopping-place he endeavours to inspire
the people to a deeper understanding of their heritage of
Hinduism, as well as to elevate their hearts and minds. He
usually gives a discourse at the local temple and then privately
answers the multitude of querents who flock to him.
-Z
Friends,
Anonymous had posted on how he spent time looking at Sri Bhagavan's photographs!(appropos of 'spiritual entertainment').
Here is an excerpt from The gospel of Sri Ramakrishna:
December 26, 1883
SRI RAMAKRISHNA, accompanied by Manilal Mallick, M., and several other devotees,
was in a carriage on his way to Ram's new garden.
The garden, which Ram had recently purchased, was next to Surendra's. Ram adored the
Master as an Incarnation of God. He visited Sri Ramakrishna frequently at Dakshineswar.
Manilal Mallick was a member of the Brahmo Samaj. The Brahmos do not believe in
Divine Incarnations.
MASTER (to Manilal): "In order to meditate on God, one should try at first to think of Him
as free from upadhis, limitations. God is beyond upadhis. He is beyond speech and mind.
But it is very difficult to achieve perfection in this form of meditation.
"But it is easy to meditate on an Incarnation-God born as man. Yes, God in man. The body
is a mere covering. It is like a lantern with a light burning inside, or like a glass case in
which one sees precious things."
Arriving at the garden, the Master got out of the carriage and accompanied Ram and the
other devotees to the sacred tulsi-grove. Standing near it, he said: "How nice! It is a fine
place. You can easily meditate on God here."
Sri Ramakrishna sat down in the house, which stood to the south of the lake. Ram offered
him a plate of fruit and sweets which he enjoyed with the devotees. After a short time he
went around the garden.
Next Sri Ramakrishna proceeded toward Surendra's garden. He walked on foot a little
distance and saw a sadhu sitting on a couch under a tree. At once he went up to the holy
man and joyfully began a conversation with him.
MASTER: "To which order of monks do you belong? Have you any title-Giri, Puri, or the
like?"
SADHU: "People call me a paramahamsa."
Brahman and Sakti identical
MASTER: "That is good. 'I am Siva'-that is a good attitude. But I must tell you something
else. The process of creation, preservation, and destruction that is going on day and night is
due to Sakti, the Power of God. This Primal Power and Brahman are one and the same.
Sakti cannot exist without Brahman, just as waves cannot exist without water. There cannot
be any instrumental music without an instrument.
"As long as God keeps us in His relative world, so long we feel that there are two. If one
accepts Sakti, one accepts Brahman as well. If one is aware of night, one is also aware of
day. If one is aware of knowledge, one is also aware of ignorance.
"But there is another state in which God reveals to His devotee that Brahman is beyond
both knowledge and ignorance. It cannot be described in words. What exists, exists."
After a pleasant conversation with the sadhu, the Master returned to the carriage, the holy
man walking with him. Sri Ramakrishna looked upon him as a friend of long acquaintance,
and they walked arm in arm.
contd...
Friends,
The Gospel of Sri Ramakrishna contd...
The Master arrived at Surendra's garden. The very first thing he talked about was the sadhu.
MASTER: "He is a very nice man. (To Ram) Bring him to Dakshineswar when you come.
He is really a good man. There is a line in a song to the effect that a man cannot recognize a
holy person unless he is holy himself.
Many forms of divine manifestation
"The sadhu believes in God without form. That is good. God is both formless and endowed
with form. He is many things more. The Absolute and the Relative belong to one and the
same Reality. What is beyond speech and mind is born in the flesh, assuming various forms
and engaging in various activities. From that one Om have sprung 'Om Siva', 'Om Kali',
and 'Om Krishna'. Suppose the master of a house has sent out a small boy of the family to
invite people to a feast. All look on the boy with great fondness and affection because he is
the son or grandson of a prominent man."
The Master took refreshments at Surendra's garden house and then set out for
Dakshineswar with the devotees.
----------------------------------
Another anonymous(do not know who is who!)wondered why I bring in Sri Ramakrishna and his sayings in my posts here.
It is not possible to rationalize certain things,yet the following may be my response:
1.The sayings cover all the Practical aspects of Sadhana-I have never found a better practical guide than this single source-This book by 'M';What more,it is one Hundred percent authentic with almost stenographic precision.
2.The sayings cover all standpoints,including that of a beginner(this is most important!)-the charming thing is that it does this not in a condescending manner but often catches us by surprise,that the Beginner's approach is the 'most advanced',most effective!That to be intensely Human is to be divine!
To be as we are does not mean to be incorporeal!(mindstuff!).
3.This I consider the most important-It puts us directly at the Feet of the Master with its graphic description of the Place,time,people present,the setting,the conversation with all the trivial banter,gossip,etc-everything has been captured by this 'Vyasa' of our times-for he did not consider anything that happened in the presence of the Master as Trivial!Everything highlighted the Presenceand stands captured-including Sri Ramakrishna asking 'M' to scrape his tongue!!!
'M' did not come out with an antiseptic 'Sayings of Sri Ramakrishna'-instead he has captured for posterity the KathAmrita-not unlike Srimad Bhagavatham.
Many ,many more aspects but I tend to get lost if I get to speak about this Book!Spiritual entertainment at its Best!
Enough for now.
Namaskar.
why don't you harness your great energy with
Mahatma Gandhi to strike off the fetters of slavery of
Mother India?
Bhagavan:- Undersbtand yourself first and everything wiil be clear to you then.
Subramanian. R n't you habrne
Sadhu Om says,
For some aspirants, prarabdha will be arranged by God
or Guru in such a way that they need do little or no work
to maintain their body, whereas for other aspirants, it
may be arranged in such a way that they have to spend
most of their time in working and earning for their
maintenance of the body. But in whatever way prarabha
is arranged, it is so arranged only for the aspirant's own
good. Moreover, since prarabdha determines only the
outward activities of the body and mind, it can in no way
obstruct the inward desire and yearning for Self-Knowledge, the guru's grace will certainly help in all ways,
both from within and without, to enable one to attend to
Self.
Subramanian. R
Major Chadwick says,
But it is not chiefly for Self Realization, that the majority
of people flock to Bhagavan. It is because in His
Presence, they find peace, problems miraculously
solve themselves or cease to exist. The strength to go
back to the world and tackle life is found. But the
conception of anything higher is often felt to be beyond
the capacity of the one who seeks His Presence. It is
left to time and the secret working of His Grace, in
which they have complete faith. And herein lies the
wisdom for by faith, allthings are possible.
Subramanian. R
S.K. Ramavchandra Rao:--
One finds in the scriptures, a multiplicity of views
and reviews of these views. There are twenty one
commentaries on the Brahma Sutras! Even as regards
the Advaitic teachings of Sankara, there are now four
different schools of thought. All this has led to the clouding
of understanding and also to a gap between precept and
practice.
Sri Ramana pays little attention to philosophical
disputations. He heeps drawing one 's attention to the
Fact that there is one thing which one cannot ever have a
doubt that is about ine's own existence. This feeling of
existence (asmitha) is common to all. Since Sri Ramana's
teaching focusses attention on this universal sense of
Individuality, it is applicable to the entire humanity, cutting
across religions, countries, languages, races and faiths
In god or otherwise. He has provided a direct path for all
of us, to transcend bondage and misery.
Subramanian. R
Friends,
I came across this Reminiscence of The Sage of Kanchi:
It was perhaps sometime in 1964-65. It was early morning, and Mahaperiyava was walking down Cathedral Road, past Music Academy. Some twenty of so devotees were accompanying him. When they reached the Gopalapuram cutting, His Holiness asked ‘this person’ to come close and told him “Look there. Near that pottikodai-shop. See that person who has a tuft, who is standing there and exhaling smoke from his mouth. Go to him. Ask him, ‘Do you know XXX Shroutigal (Vedic scholar)?’”
‘This person’ went to that person, who was lighting a beedee by the sparks of a rope that was tied there for that purpose. He asked him “Sir, do you know XXX Shroutigal?”
That person simply dropped his lit beedee and looked stunned.
“Who are you? Why are you asking this?” he asked.
“Acharya Swami sent me to enquire” said ‘this person’.
“Periyava? Where is he?”
“There” pointed ‘this person’.
‘That person’ simply took to his heels in the other direction.
His Holiness enquired whether he had spoken to that person.
“Yes, but he didn’t reply. He just ran away” said ‘this person’.
His Holiness walked in silence and reached a house, where he was welcomed with Poorna Kumbha. Shamiana-tents were set up. His Holiness walked up the verandah steps and had his aasan by one corner of the verandah.
Devotees came and took his blessings, and after a while ‘that person’ landed up. His forehead was white with Vibhooti. His chest and hands, likewise. He came and prostrated. And then introduced himself.
“I am the grandson of XXX Shroutigal. My name is Pranathaarthi” said he.
“Don’t say Pranathaarthi. Gods name should be taken with care. Say Pranthaarthiharan. Or say just Haran. This name of God indicates that He removes the distresses of those who prostrate to him”, said His Holiness.
“Well, all call me as that. So I got used to it” said he.
“Tell me, have you done Veda Adhyayana?” asked His Holiness.
“My grandfather had taught me Samaveda chants..”
“Tell me a Sama” said His Holiness.
That person chanted a few Samas, stopped and said that he remembered only that much. His voice was good, and diction correct.
“Do you have any brothers?” asked His Holiness.
“Yes I do. But they went for English studies. My grandfather felt that I was good in Sama chant. So he chose to teach me alone. But I did not like learning that. So I ran away from home” said he.
His Holiness: “So what are you doing now?”
He: I help the law enforcers.
His Holiness: You are helping the enforcers? How are you doing that?
He: Oh, they take me to various courts. They ask me to depose as a witness. I get compensated for that.
His Holiness: How is it that you got into the habit of smoking?
He: Oh when I go with the police, some of them share their smoke with me.
Continued....
Friends,
The Sage of Kanchi-Reminiscence ctd...
His Holiness: In court, I trust that you only speak based on what you have actually witnessed.
He: No, no. I don’t have to have witnessed anything. They tell me what to say. I say it just the way they want me to.
His Holiness: Well, don’t the lawyers cross-examine you and trap you with their questions?
He: Well that is there. For addressing that, the law enforcers take me to the place the crime, say a murder, was committed. They coach me. ‘You stood here. There was a crowd. You were just watching when you saw the crime. The murderer ran in that direction. He was having a sickle in his hand. The sickle was wet with blood.’. Like this they teach me. I have deposed in so many cases. Good experience now. However tricky the questions from the lawyers, I always manage to reply cleverly. There have been a few occasions when I stumbled and blabbered wrongly. I got beaten up by the police for those errors of mine”.
His Holiness: When you go to court, you probably go wearing your regular dress, shirt and all.
He: No, no. They don’t allow me to do that. They insist that I put on pattai vibhooti. My yajnopaveetam thread should be neat and clean. I should be bare-chested…”
His Holiness: Dont you think it is a sin to depose in courts about things you have not witnessed?
He: “Sure it is a sin. But I do not have any alternative”
His Holiness: Is that so? Suppose I were to give you an alternative, will you take it up?
He: Tell me.
His Holiness: In Mylapore, there is the Kapaleeswarar temple. Go and sweep the place outside the Gopuram. I will instruct someone to give you a wage of 10 Rs every day. You will also be provided lunch in the afternoon.
He: Temple food is not something that will suit me.
His Holiness: Ok, don’t take temple prasadam. I will ask some families to give you food, one day a week in rotation – for lunch. For dinner you can spend the 10 Rs and eat elsewhere”.
He: All this wont work.
His Holiness: Don’t be hasty. Stay for two days in the Matham. Watch the Chandramouleeswara Pooja, I will instruct the kitchen that you should be provided food as soon as the Chandramouleeswara pooja is over. Think about it and then decide.
He: I cant do that today. Today I have to go to Egmore court. It is a big case. If I do not appear as witness, they will break my back. I have to go now”
And then he took leave.
His Holiness kept his eyes on the man until he went out of sight from the house compound. And then HH got up and went inside.
Continued....
Friends,
Reminiscence -kAnchi MahAperiyavA continued...
‘This person’ and Sri N went in with His Holiness.
N said softly, “Despite all that His Holiness said to him, he did not heed…”
His Holiness: Let him be. (The sad thing is) that some law enforcers have created a profession of false witnesses!
N: What can the police do after all (they have their own plight). Murder happens in broad daylight. It is well known that so-and-so has committed the crime. But then, who will go to court and depose as a witness? Everyone has his own preoccupation. If they get caught in the case, they will be dragged around by lawyers and courts. There is no escape. Therefore, the real witnesses rarely come forward. In the court, even if the accused confesses to the crime, the court will acquit him if there are no credible witnesses. And then the people will say that the police did a shoddy job. Since there is no other alternative, the police are perhaps forced to manufacture these witnesses.
His Holiness: Murder is a heinous crime. Fact that a real witness does not come forward and testify is also a wrongdoing. Unconnected person giving false testimony is a third misdemeanor. You seem to be justifying all these unjustified acts.
N: His Holiness may forgive me…I am only speaking what happens the world.
His Holiness: And there is this added distress. All this in the guise of a Brahmana! That there is a belief that even false testimony given in that guise will be believed by people! Leave all that. That this grandson of a Shroutigal (Veda vidwaan) should be such!
N: That person is not willing to listen to His Holiness’s words…His Holiness appears very perturbed…what can we do…
His Holiness: A Sanyaasi should not give room for pleasure or sorrow in his mind – that is the dictate of Shastra. Do you know that?
**
Later that afternoon…around 3 pm…
‘This person’ was having his afternoon nap. Suddenly he was woken up by MM, who was in charge of the pooja-kattu seva of His Holiness – i.e. taking care of all the arrangements with respect to daily worship offered by His Holiness. He was a very righteous and meticulous person, and a terror to all the attendants in the pooja-kattu – he would brook no laxity in work. Even after the pooja was over and the idols were locked in the steel trunk, he would stand guard, standing by the box. Such was he.
He asked the ‘this person’.
MM: “Were you with His Holiness today when he came here?”
This person: Yes, I was.
MM: Did anything untoward happen?
TP: No, nothing.,..
MM: Surely something happened…today His Holiness has not done his pooja yet… (H.H will take his 'Only meal of the Day' only after the pooja!-Ravi)
TP: Oh, is that so…well…
And so he told MM the events regarding ‘That person’….
continued....
Friends,
mahAperiyavA reminiscence contd...
Meanwhile His Holiness came off to that place enquiring, “What is MM saying? Do you know he(pranathaarthiharan) has not eaten today? Have you enquired about this?”
This person stood there, speechless, rubbing his eyes.
His Holiness asked him, “You seem to want to say something…If so, say so…”
TP: What can I tell His Holiness. I was reminded of shloka of Sridhara Aiyawal.
His Holiness:Aiyawal's sloka? It will overflow with bhakti rasa! Go ahead, tell the sloka.
TP: tvan naamadheya rasikaa: taruNEndu moulE
Dukham na yaanti kimapeeti hi vaatamaatram
tE-ameekila svavibateeva vahanti dukham
drug-gocaree-bhavati dukha nijantu-maatrE
His Holiness: Aah! Repeat the slokam!
TP repeats it.
His Holiness: Now lets see you telling the meaning of this sloka!
TP: “O Lord who bears the waxing moon! People say that those who relish repeating your name do not suffer from any distress! (I think) this is just a manner of speech (not entirely true). In reality, whenever any living being suffers, whether a human or an animal – whenever any creature is in distress, they (the devotees of the Lord) melt in empathy, as if the distress is upon themselves…
His Holiness: Well said…do you notice an interesting aspect? When Aiyawal says ‘tarunEndu moulE’, he is saying this referring to our Chandramouliswara only. For this idol has been worshipped by his Guru, Bodhendra! Aiyawal has spoken this sloka to our Chandramouleeswara only!
Saying thus, he walked away…
This person stood there and thought, perhaps the sloka has another significance too. Is it that Sridhara Aiyawal, who lived three hundred years ago, prayed to our, Chandramouleeswara, anticipating the advent of a sage, our Mahaperiyava, who would melt in sorrow when he saw the distress of others!"
(Interestingly mahAperiyavaA is also'Chandrasekara'-Lord who wears the moon!-Ravi)
-----------------------------------
Strange is 'prArabdha karma' that gives rise to such lives!How absolutely and devastatingly Truthful 'that person' was before Sri mahAperiyavA!A little reminded of satyakAma jabala,although in this case we do not know what happened!Not all stories have a happy ending!Yet one has the assurance that the counsel of a Genuine Sage has its own intrinsic power-and will never go waste.
Namaskar.
Friends,
A verse from ThayumAnavar's parApara kaNNi:
எவ்வுயிரும் என்னுயிர்போல் எண்ணி யிரங்கவும்நின்
தெய்வ அருட்கருணை செய்யாய் பராபரமே.
Grant me Thy Divine Grace
To consider all life as my life
And so commiserate in sympathy,
Oh Para Param!
This is what we find in the lives of The Great ones.
Namaskar.
Dear Ravi,
Very moving story about the Maha Priyava and
Haran. Yes. Haran was truthful. He had become
"used" to the life false witnessing and the income
therefrom. No other job though it can give thr same
amount of income and facilities can be attractive for
him. I remember one story by Jayakanthan. A person
who had been to a call girl wanted to "save" her,
brings her home and even offers to marry her and
lead a life with her in mutual fidelity. The girl refuses
and stays back in her profession!
Subramanian. R
R.Subramanian,
Yes,I have heard that story,not read it-sila nerangaLil sila manithargaL-'Some times some persons' is a collection of Short stories by Jayakanthan.I believe it is from this collection.
I have posted this story of 'Amulya' who was a classmate of Swami Vivekananda-from the Reminiscences of the Swami by his disciple Manmathanath Ganguli:
"It was then about twelve in the noon. Suddenly the Swami asked me. "Sadhu Amulya lives at
Allahabad. Do you know him? How does he do? Tell me all about him."
I said, "I know him for many years. He used to serve all without any self-interest. His courage
and spirit of service endeared him to all. Once there was an epidemic of cholera and he nursed
the helpless and the needy without the least fear of his life. So he was loved by the rich and the
poor who considered him as a congenial friend in times of distress."
Sadhuji was the name given to Amulya who then wore white robes as do the Bramhacharins,
But later on he put on gerua clothes. By some he was then called guruji. Many of his devotees
were addicts to ganja, charas and bhang. They offered him these and when guruji had smoked
a little, they got the prasada. By and by he began to drink, and women of questionable
character also visited him. After some time he left all clothes and lived like Nagas. When I saw
him last he was a fully fallen man. On hearing this sorry tale of Amulya, Swamiji kept silent
for some time. Then he said, "Ah! a great soul — a great soul!" He added, "For him this life is
lost. But he shall be free in his next birth. Amulya used to read with me in the college. He was
a good student. He had a wide vision and was a follower of the path of knowledge.... Sadhu
Amulya had no spiritual guru. When the disciple takes a wrong move and is about to fall, it is
the spiritual guide who guards him and the disciple regains his balance." I could see that
Swamiji was visibly moved. He was very sympathetic. Though I knew him to be a great
moralist, yet his love for the fallen made me wonder at his nature which was stern from
outside but very tender within. Then he addressed me, "Manmatha, this time when you go to
Allahabad, go to Amulya and tell him that it is I who sent you to ask what he wants. Whatever
be the things that he asks of you, make it a point to supply him with them."
contd...
R.Subramanian,
The Story of 'amulya' contd...
"Accordingly, a few days after I went to guruji and said, "Sir, Swamiji has asked me to come to
you. otherwise I would not come to you at all. Please tell me what are the things that you
need." He seemed not to mind my taunt and exclaimed with a beaming face. "What! Swamiji
has sent you — Swamiji? What did he say of me?" I reported all that I had heard him say.
For some time he was silent with an emotion that overwhelmed him, and he tried to suppress
it. Then he said, "Bring me about four seers of ghee from cow's milk, and some fruits." In a
few days I brought these to him and he expressed his satisfaction. That was the last that I saw
him. In a few weeks I came to know of his death. Most probably Sadhu Amulya left his life by
not taking any food at all. He was a peculiar combination of a raja-yogi and an Aghori (of the
Tantrika school). Perhaps he took nothing after I saw him except the little present I had made
to him in the name of Swamiji.
After telling me about Sadhu Amulya, Swamiji asked me, "What is that you want to know
from me? You may put any question you like." I said, "I have seen your lectures on maya. It
has appealed to me. But I have not understood it. Please let me know what is maya. For a
while he was silent. Then he said, "If you have anything else to know, you can ask me." I said,
"Sir, I have nothing more to ask. If a knower of Brahman like you cannot enlighten me, then it
will remain a closed book to me during this life."
contd....
R.Subramanian/Friends,
Swamiji-Reminiscence continued...
" At this Swamiji began a discourse on maya.
He was speaking fast and I followed his words and the logic. By and by, my mind lost the
contact of the sense-organs. I experienced a subtle world around me which was much finer
than the gross world. I could see with my open eyes the Math, the trees, and everything before
me vibrating. If you look above a large fire you can see a vibration. The objects were
oscillating and vibrating before my eyes just like that. I was conscious of my uncommon
experience and asked myself, "What is this that I see?"
I looked around me and saw there was vibration everywhere. Slowly even Swamiji vanished
from my eyes. Even then I could hear his voice, but I did not follow its meaning. Then
suddenly I was aware of a vibration within my brain and there was only the void.
Again I could see and hear the Swami and then followed the meaning as well. But my mind
was conscious of my ego, and it no more exerted as it did before as I thought that I knew the
meaning of maya.
I, who never had the courage to speak before the Swami, considered myself a bubble in the
ocean of maya in which the Swami was also another. The difference was lost to me for the
moment. The giant personality of the Swami and his great spiritual power and everything
seemed to be a coincidence in the ocean that Swamiji called maya. But it was nothing but an
undivided chit — the Cosmic Consciousness.
Then I said, "Swamiji, you are also in the maya. Your activities of the Math, schools, daridranarayanaseva
(service of God in the poor), hospitals, the Mission — everything is maya. What
is the need of all this? You yourself are within the meshes of maya."
At this he smiled and kept quiet for some time. It was through his grace that I considered
myself as one with the maya. And now again I entered the little shell of my own self. I saw the
Math, the Swami, and everything once again in its true perspective, i.e. the one I was used to
have before this experience. A little time before I had spoken with a high pitched voice and
that in a piquant manner, and now I was ashamed of having done so. Swamiji and myself were
not of the same substance any more and I felt the vast difference.
Swamiji must have known that now I was normal once again. Then, he said. "Yes; you have
said aright. I am playing with maya. If you do not like this play of maya, you can go to a deep
cave of the Himalayas. There you can get yourself lost in, tapasya (spiritual effort)."
It was high time for lunch and everyone was kept waiting. Swamiji stood up and I fell
prostrate at his feel. He was Shiva in person, and I touched his feet.
It was then that I had the desire to have prasada from Swamiji. But I said nothing. Swamiji
was pacing in front of the open verandah before the store-room. He went to the room and took
an apple and asked for a knife from a Bramhacharin. Slowly he peeled the apple and then cut a
slice. He came near me and offered the slice to me. I was gratified. Then he took a piece
himself. Then I wished to have anna-prasada from Swamiji. A little later when we were all
seated for the midday lunch. Swamiji asked a Bramhacharin to come to him and he said. "Take
this cooked rice to Manmatha." It had been offered to Shri Ramakrishna."
Namaskar.
Dear Ravi and others,
The story of Haran and Amulya....Now smoking
beedies and cigarettes are not recommended for
brahmins, particularly those who have studied Vedas
and use Vedic mantras for rituals and pujas. But
why not tobacco chrewing? I have seen in my late
teens in Tiruchi and Thanjavur, Vaidikas, after food,
taking betel leaves and nuts and also tobacco flakes.
In fact tobacco chewing is said to harden the tongue
make the user not able to pronounce the Sanskrit
Mantras properly.
Subramanian. R
Friends,
We now can understand what 'Humility' is without trying to define it;When all distinctions between High and low are lost,when there is openness and Total acceptance of what is-There is Humility.
It is not to be mistaken for 'meekness' or 'Self-abnegation or self denial','Not an acknowledgement of Not Knowing'-Not a thing contrived by the mind.
Namaskar.
The caterpillar asked the butterfly:-
How does one become a butterfly?
The butterfly:-
You must want to fly so much that you are willing to
give up being a caterpillar!
The cater pillar:-
You mean to die?
The butterfly:--
Yes and. No. What looks like "you" will die.
But what is really you will still live.
Life is transformed, not taken away. Is it not
different from those who die, without ever becoming
Butterflies?
(From a small book titled Hope For The Flowers,
Paulist Press, Mahawah, New Jersey)
Subramanian. R
S.K. Ramachandra Rao:--
It is Sri Ramana who points out that all this talk of
doing "good" to humanity ignores the fact that an
individual's attitude towards social work would be faulty
and ego centric. There has to be a transformation first,
of the outlook of the person who is engaged in such
activities. Hence we find that Sri Ramana has no message for the uplifting of society, but for the individual, His
message is of vital importance.
Subramanian. R
Ethel Merston:-
He taught each seeker as suited his need. Some in
Silence. Some by answering their questions vocally.
Ornhaving something read to them which gave the
answer to their problem. He could read our thoughts
and so knew our problems. But He never used any
Psychic powers or miracles. Conveying thought silently
and that too so powerfully that its vibrstions roll in waves
down the Hall almost hurting one by the force with which
They impinged on the body, not only the recipent, for
whom the thought was meant, but on many of us sitting
there.
Subramanian. R
R.Subramanian/Friends,
"It is Sri Ramana who points out that all this talk of
doing "good" to humanity ignores the fact that an
individual's attitude towards social work would be faulty
and ego centric. There has to be a transformation first,
of the outlook of the person who is engaged in such
activities."
This has to be properly understood-that 'Doing good' and 'Talking about doing Good' are two different things.
Sri Bhagavan only discouraged speculation on the later.No Sage would discourage the former as Sage Tiruvalluvar says in his Tirukkural:
'EEthal Isaipada Vazhthal Ivai anRi
ooThiyam illai uyirkku'
Meaning:
'Giving(oneself),Living Harmoniously;Other than this
No Earning there is for Life(Life energy or soul)'.
It is for this reason that one has embodied on this Earth in the Physical Body.No one can isolate oneself.
The moment we take in 'Oxygen' and are contributing to the 'carbon di oxide' content,we become indebted and responsible to the world around us.
The point is that the division between the 'self' and the 'World' is illusory-in other words-'We are the World' and 'Helping the world is helping oneself'.
The Taitriya Upanishad says:
Chapter XI—Exhortation to the Departing Student
1
Having taught the Vedas, the teacher thus instructs the pupil:
Speak the truth. Practise dharma. Do not neglect the study of
the Vedas. Having brought to the teacher the gift desired by
him, enter the householder's life and see that the line of
progeny is not cut off. Do not swerve from the truth. Do not
swerve from dharma. Do not neglect personal welfare. Do not
neglect prosperity. Do not neglect the study and teaching of the
Vedas.
2
Do not neglect your duties to the gods and the Manes. Treat
your mother as God. Treat your father as God. Treat your
teacher as God. Treat your guest as God. Whatever deeds are
faultless, these are to be performed—not others. Whatever good
works have been performed by us, those should be performed
by you—not others.
3
Those brahmins who are superior to us—you should comfort
them by giving them seats.
Whatever is to be given should be given with faith, not without
faith—according to one’s plenty, with modesty, with fear, with
sympathy.
Source: "The Upanishads - A New Translation" by Swami Nikhilananda in four volumes 208
4
Now, if there arises in your mind any doubt concerning any act,
or any doubt concerning conduct, you should conduct yourself
in such matters as brahmins would conduct themselves—
brahmins who are competent to judge, who of their own accord
are devoted to good deed and are not urged to their
performance by others and who are not too severe, but are
lovers of dharma.
Now, with regards to persons spoken against, you should
conduct yourself in such a way as brahmins would conduct
themselves—brahmins who are competent to judge, who of
their own accord are devoted to good deeds and are not urged
to their performance by others and who are not too severe, but
are lovers of dharma.
This is the rule. This is the teaching. This is the secret wisdom
of the Vedas."
continued...
R.Subramanian/Friends,
The Taitriya Upanishad further says:
"Let him not deny lodgings to anyone: this is the vow. Therefore
he should procure much food by any means whatsoever. To
guests, he should say: "The food has been prepared for you."
If this food is given first, food comes to the giver first. If this
food is given in the middle, food comes to the giver in the
middle. If this food is given last, food comes to the giver last."
The Message is clear.
If one has to first make himself 'competent' and then only he can even attempt to 'Do Good' that may never happen.One has to go about doing to whatever extent according to one's capacity and understanding.Sure,it will not be 'perfect' and this is the reason that it has to be done in a spirit of 'self giving' and without expectation of merit or Returns-as the Bhagavad Gita elaborates.It is not as if one has an 'option',one's nature would compel one to 'act'!This is the reason that the Upanishads advise that instead of exercising one's judgement and adding to the confusion,to play by the 'rules of the Game',i.e to abide by the Guidelines of Dharma as lived by the Great ones.
One has to begin by 'Imitation' first before one can learn to soar on the Upward current of Inspiration and Intuition.
Namaskar.
Subramanian and friends,
You quote:
"It is Sri Ramana who points out that all this talk of
doing "good" to humanity ignores the fact that an
individual's attitude towards social work would be faulty
and ego centric. There has to be a transformation first,
of the outlook of the person who is engaged in such
activities."
I have never talked about serving the society.I have only talked about doing one's minimum duty as a citizen and it brings simultaneous 'chitta suddhi'.The extent of God/Self you see is directly proportional to the amout of 'Chitta Suddhi'.I do not think that one get 'Chitta Suddhi' by Japa or 'Self-enquiry' alone.All the statements by Bhagawan cannot be used as it is for everyone.They are contextual statements made to a person to a particular question.What applies to that particular person does not apply to everyone otherwsie you will find many contractidtions in 'Talks' like for eg:theory of creation.
Second,no body is dreaming in the air about a society happy ever after or let's become a first world country.What is being asked for is minimum respect,minimum decency like traffic, toxic pollution, mosquitoes(minimum sanitation),dire poverty, urban planning,reckless and wanton corruption(multiple multi-billion scams) at every level etc.Corruption is the mother of all problems.Karma is both individual and collective i.e both the individual and the society as a whole should act to tackle a problem.Janlokpal takes care of the 'collective aspect' as it changes the rules of the game at systemic level.Again nobody is saying that it is a magic wand that will change everything.It is only a good start and all is being asked is whenever they agitate come on to the agitation spot and shout slogan for two hours.That spot can be 'Marina Beach' in Madras or 'Freedom park' in Bangalore etc or take the initiative and create your own in your local town.For exact locations check facebook.com/indiacor and join more than half a million Indians around India and across the globe.That is all is being asked.Take your friends, family and neighbors and spread the word as the govt only acts when it sees numbers on the street.All these protests are legal and peaceful.Nobody is asking you to become Anna Hazare or a Gandhi or a Mother Teresa.
This is also what I meant when I said why cant the present Sankaracharya give a statement of support to this popular movement like say 'SriSri' or others.If they are the equivalents of 'Church of England' surely they can make an odd statement of support.If not what else Dharma are they talking about and what is their relevance?Anna Hazare has become an enemy of the state today as this new Janlokpal law will affect all the powerful and mega rich.So they are throwing everything at him to stop him or introduce a bill with loopholes and delaying tactics.
Most people like it but all the celebrities are afraid to support him as they will be crucified or exposed of their stashed wealth.It is like who will bell the cat?
What are these Sankaracharyas afraid of?
-z
z,
"all is being asked is whenever they agitate come on to the agitation spot and shout slogan for two hours."
Reminded of the story of 'Milk abhishekam'To Lord Siva.It was announced that 'milk abhishekam' is being planned for Lord Siva in a temple and that all devotees who desire to participate may pour one litre of Milk into a Huge vessel kept for that purpose.The Abhishekam(Holy Bath)was scheduled in the Early morning and all through Night people came with their vessels and emptied it into the Big vessel.Came morning and the time for the abhishekam and it was found that it was filled with Plain water!Everyone thought that adding his vessel of water to the 'Milk' is not going to dilute it in any big way!So everyone thinking thus only added 'Water' To the Vessel!
Corruption in Office can be eradicated only if Corruption stops at Home!This is the Reason why The Great ones always emphasize the 'First things First'.
Why do we want the Sankaracharyas to 'Influence' the outcome?We will get the Govt we deserve and What we Deserve we determine by our acts.As long as we carry our vessel of 'Water',we cannot hope to get 'Milk' or Expect someone else to bring 'Milk'.
Namaskar.
Ravi,
Your question comes up very often and I have already answered it but not a one that I expect from you.Think once again and look at it practically.Karma is both individual and collective.To cite one other way hitting it home I would point out the idea behind 'Satsang'.It is the same concept.
I have mentioned Sankaracharyas because their word of support could help and Sri Ravishankar has put out a word of support.Every little helps.Also they mention the spread of Sanatana Dharma as their primary objective of existence.If this is not their moment then what is?Surely not a Shanti Homam or Rudra yagna for world safety.
Another interesting fact is your point is being used heavily by the detractors on TV debates.They simply give an excuse that the people have elected them and the second is that people themselves are corrupt and they should start it at home and third is that they advise Anna to go round the country and change people.These three are wily tricks they play on TV debates and some people fall into it.
Every high level corrupt individual says that if he doesn't do it some one else will do it like your Milk simile.In your Milk example what if the Poojari decides a new law that everyone should leave their milk seperately for a while.Here the Poojari is attempting to change the rules of the game untill he sees some change and goes back to the old rule after a certain change has been achieved.
Here Janlokpal is also attempting to change the rules of the game.AGAIN IT IS NOT A PERFECT LAW but the gain will be greater than the harm it does.Just as Corruption breeds even more corruption this kind of chaitanya against sloth and fear will breed even more vim and vigour for people to help themselves by fighting for thier rights.It is their duty to safeguard or fight for their rights.A lot of people cannot becuase it is the same as who would bell the cat first.Once in a while some mad ones like Anna Hazare etc comes and then common people will follow him.But right now the parties are not concerned because Anna support is not even 1% of the 1.2 billion population of India.They still think that they can distribute free this and free that and play vote bank politics.But if we build up the support base to 1% this is a critical base as the difference between winning and losing parties these days is less than 2%.The poor and illeterate will not understand the law but the educated youth and middle class are the key.Only when the middle class 'Mummy's boys' come out onto streets to open show support will any change happen.Your other alternative is work like a slave all your life in a offshore centre and pay for a small pigeon luxury flat in a high rise Apt building.You can now afford to buy a car but there are no roads to drive.No concept of Urban planning and all that.
EVERYBODY WHO COMES TO THE AGITATION WILL AUTOMATICALLY DO SOULSEARCHING REGARDING HIS OWN CONDUCT AT HOME REGARDING CORRUPTION.This I say from practical experience.
And let me know if there is any CREDIBLE, PRACTICAL and ACHIEVABLE alternative.If there is and I am sure there are but what is it that is stopping them to take it to their local MP and get it introduced in Parliament or implement it in your local colony, town or society.
Even in the past many saints tried to influence or convert local kings so that their brand of Dharma would easily spread.
If you like what I say explain to your family, friends and colleagues and get out in the next few weeks whenever Anna Hazare gives a call.
And lastly dont expect a God or a Mahatma out of Anna and his team.Stay focussed on the cause and not individuals.Making of the law is only 20%; implementation of the law is 80%.Relative transperancy at high level will filter down to lower levels and finally to the ordinary citizen
-Z
Dear Ravi and others,
I am looking for a book about the Sage of Kanchi, and I wanted to know if anyone of you could advise me. The best, of course, would be if the book were written by the Sage of Kanchi himself. Has he written any memoirs, or recollections ? Otherwise, do you know any title of a book which tells about his life, maybe by a close devotee ? I am more looking for a book that tells about his saintity, rather than one that narrates his life by accurate and abundant facts in a scientific way. A book which would be similar to the ones David has written about Annamalai swami or Mathru sri Sarada would be great.
Thank you very much for your help !
That God may give you all eternal happiness.
Mana
Mana,
I wish that I can refer you to a Biography of The Sage of Kanchi as you have mentioned.None such exists!The Sage never wrote anything.His talks however are preserved and have come out in 7 or 8 Volumes in Tamil.
Some of these are Translated and they cover a vast ground.You may find it here:
http://advaitham.blogspot.com/
There are thousands of absorbing anecdotes capturing the intense Humanity and Wisdom of The Sage,but these are in Tamil and lie scattered in different booklets by various devotees.
The Best reminiscences are by Ra Ganapathi who has moved intimately with The Sage of Kanchi-and also a Great Devotee and Gifted writer(He has written the Lives of Sri Ramakrishna,sri Sarada Devi,Swami Vivekananda,Sri Ramana Maharshi in Tamil).These ,however are in Tamil.
Namaskar.
Post a Comment