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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.
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5,000 comments:
«Oldest ‹Older 3401 – 3600 of 5000 Newer› Newest»R.Subramanian,
I bought the book yesterday from Sri Ramanasramam book stall.I found about 10 copies on the shelf.This was published by Sri annamalai Asramam in 1995.
Namaskar.
Siva temples sung about in Saiva Canons:
(Lesser known temples.)
Tiru chAtthamangai - 609 702.
This temple is about 1.5 kms from Tiru NaLLAru, which is famous for praying to the planet Saturn. Tiru NaLLAru is in Puduchery state.
Siva is called Avayantheeswarar. Uma is called ThyalAmbika. The holy waters (tirtham) are a tank inside the temple, called Brahma Tirtham.
Tiru Jnana Sambandhar has mentioned this temple in 11 of his verses.
This is the place of birth and liberation of Tiru Neelanakka NAyanAr of Periya Puranam. NAyanAr was praying with his wife every day in the Siva temple here. On a particular day, when NAyanAr's wife found a spider on the Siva Lingam, she, out of great love for Siva, breathed out air through her mouth to drive out the spider, lest it should harm Siva. NAyanAr on seeing this shouted at her, saying by such breathing out, her saliva would have fallen on Siva. He asked his wife to get back home and he remained at the temple only, totally disregarding his wife. In the night, when NAyanAr was sleeping in the temple precincts, he had a dream, where Siva showed His body, where all places had been stung by the spider and only that place where his wife had breathed out air had been unaffected. NAyanAr got up from the dream and found out how Siva had considered her wife's act of devotion greater than the so called impurity of saliva. He rushed home and explained the dream to his wife. Both became united and continued to do puja to Siva in the temple thereafter on every day and finally merged with Siva at the appropriate time.
*****
Dear Ravi,
Thank you for the information.
Subramanian. R
Sri Bhagavan about Maya:
Talks No. 100:
.......
.......
Sri Bhagavan explained Maya:
Brahman = Sat, Substratum
(Being called adhara)
Chit (Knowledge)
Ananda (Bliss)
Chit and Ananda are called visesha
These are differentiated by Maya as:
natural (the universe or the world)
artificial multiplicity of objects.
Maya cannot obscure Sat, but it does obscure Chit and Ananda, making them appear as particulars.
A rope corresponds to Being, Substratum.
In dim light - maya, illusion
appears as snake = the artificial
particular as shown as
multiplicity of objects
****
Sri Bhagavan about Maya:
Talks No. 123:
Dr. Mohammed Hafiz Syed, a Muslim Professor of Persian and Urdu in the University of Allahabad, asked: "What is the purpose of this external manifestation?"
Maharshi: This manifestation had induced your question.
Devotee: True. I am covered by Maya. How to be free from it?
Maharshi: Who is covered by Maya?
Who wants to be free?
Devotee: Master, being asked 'Who?' I know that it is ignorant me, composed of the senses, mind and body. I tried this enquiry 'Who?' after reading Paul Brunton's book. Three or four times I was feeling elated and the elation lasted sometime and faded away. How to be established in 'I'? Please give me the clue and help me.
Maharshi: That which appears anew must also disappear in due course.
Devotee: Please tell me the method of reaching the eternal Truth.
Maharshi: You are That. Can you ever remain apart from the Self? To be yourself requires no effort since you are always That.
*****
Sri Bhagavan about Maya:
Talks No. 144:
Mr. Prakasa Rao: What is the root cause of Maya?
Mahrshi: What is Maya?
Devotee: Maya is wrong knowledge, illusion.
Maharshi: For whom is the illusion? There must be one to be deluded. Illusion is ignorance. The ignorant Self sees the objects according to you. When the objects are not themselves present how can Maya exist? Maya is ya ma (Maya is what is not). What remains over is the true Self. If you say that you see the objects, or if you say that you
do not know the Real Unity, then are there two selves, one the knower and the other the knowable object. No one will admit of two selves in himself. The awakened man says that he himself was in deep slumber but not aware. He does not say that the sleeper was different from the present one. There is only one Self. That Self is always aware. It is changeless. There is nothing but the Self.
.......
*******
Sri Bhagavan about Maya:
Talks No. 158:
Mr. Frydman; Janaka was a Jnani and still ruled his dominion. Does not
action require activity of the mind? What is the rationale of the working of a Jnani's mind?
Maharshi: You say, "Janaka was a Jnani and yet active etc., " Does Janaka ask the question? The question is in your mind only. The Jnani is not aware of anything besides the Self. He has no doubts of the kind.
Devotee: Probably it is like a dream. Just as we speak of our dream they think of their actions.
Maharshi: Even the dream, etc., is in your mind. This explanation too is in your mind only.
Devotee: Yes. I see. All is Ramana-Maya - made up of the Self.
Maharshi: If so, there will be no duality and no talk.
Devotee: A man, on realizing the Self, can help the world more effectively. Is it not so?
Maharshi: If the world be apart from the Self.
*****
Sri Bhagavan about Maya:
........
........
Devotee: What is the significance of the sea of Love?
Maharshi: Spirit, Holy Ghost, Realization, Love,etc., are all synonymous.
Devotee: Very, very illuminating
conversation.
Mr. N. Subba Rao: What is Visishtadvaita?
Maharshi: The same as this.
Devotee: They do not admit Maya?
Maharshi: Sarvam is Brahman, we say. They repeat Brahman remains qualified (visishta) in all.
Devotee: They say that world is a reality.
Maharshi: We say too. Acharya has only said, 'find out the reality behind the world.' What is called illusion by one is called changefulness by another. The end is the same in both.
Dr. Hand: Maharshi! Do not think we are bad boys!
Maharshi: Do not tell me so. But you need not think you are bad boys.
All laughed and dispersed at 5.00 pm.
Sri Bhagavan a minute later: If they remain a day longer they will become silent.
*****
Friends,
An excerpt from The Gospel of Sri Ramakrishna:
On his way to Dakshineswar from Keshab's cottage Sri Ramakrishna stopped at Jaygopal
Sen's house. It was about seven o'clock in the evening.
In the drawing-room, Jaygopal's relatives and neighbours had gathered. Vaikuntha,
Jaygopal's brother, said to the Master: "Sir, we are worldly people. Please give us some
advice."
Advice to the worldly-minded
MASTER: "Do your duty to the world after knowing God. With one hand hold to the Lotus
Feet of the Lord and with the other do your work."
VAIKUNTHA: "Is the world unreal?"
MASTER: "Yes, it is unreal as long as one has not realized God. Through ignorance man
forgets God and speaks always of 'I' and 'mine'. He sinks down and down, entangled in
maya, deluded by 'woman and gold'. Maya robs him of his knowledge to such an extent that
he cannot find the way of escape, though such a way exists.
"Listen to a song:
When such delusion veils the world, through Mahamaya's spell,
That Brahma is bereft of sense
And Vishnu loses consciousness,
What hope is left for men? . .
"You all know from your experience how impermanent the world is. Look at it this way.
How many people have come into the world and again passed away! People are born and
they die. This moment the world is and the next it is not. It is impermanent. Those you
think to be your very own will not exist for you when you close your eyes in death. Again,
you see people who have no immediate relatives, and yet for the sake of a grandson they
will not go to Benares to lead a holy life. 'Oh, what will become of my Haru then?' they
argue.:
The narrow channel first is made, and there the trap is set;
But open though the passage lies,
The fish, once safely through the gate,
Do not come out again.
Yet even though a way leads forth,
Encased within its own cocoon,
The worm remains to die.
This kind of world is illusory and impermanent."
continued...
The Gospel of Sri Ramakrishna continued...
A NEIGHBOUR: "Why, sir, should one hold to God with one hand and to the world with
the other? Why should one even stretch out one hand to hold to the world, if it is
impermanent?"
MASTER: "The world is not impermanent if one lives there after knowing God. Listen to
another song:
O mind, you do not know how to farm!
Fallow lies the field of your life.
If you had only worked it well,
How rich a harvest you might reap!
Hedge it about with Kali's name
If you would keep your harvest safe;
This is the stoutest hedge of all,
For Death himself cannot come near it. . . .
Did you listen to the song?
'Hedge it about with Kali's name'
If you would keep your harvest safe.
Surrender yourself to God and you will achieve everything.
This is the stoutest hedge of all,
For Death himself cannot come near it.
Ideal householder's life
"Yes, it is a strong hedge indeed. If you but, realize God, you won't see the world as
unsubstantial. He who has realized God knows that God Himself has become the world and
all living beings. When you feed your child, you should feel that you are feeding God. You
should look on your father and mother as veritable manifestations of God and the Divine
Mother, and serve them as such. If a man enters the world after realizing God, he does not
generally keep up physical relations with his wife. Both of them are devotees; they love to
talk only of God and pass their time in spiritual conversation. They serve other devotees of
God, for they know that God alone has become all living beings; and, knowing this, they
devote their lives to the service of others."
Namaskar.
Friends, The article in the Mountain Path 'Reminiscences of a Parsi devotee' by Berzin M. Lahevala was captivating.
Do you, or any of the bloggers have a copy or know where to obtain the book, an autobiography " A life of endless love grace?"
Many thanks
Siva temples sung about in Saiva Canons:
(Lesser known temples.)
Tiruk karugAvur - 614 102
This temple can be reached by bus either from Thanjavur or Kumbakonam.
It is a large temple. Siva is called Mullaivaneswarar. Uma is called Karumbanavalli ammai. She is like sugar cane but is a creeper! -
is the meaning of the name of the goddess! The holy waters (tirtham) are called Brahma Tirtham.
Tiru Jnana Sambandhar has mentioned this temple in 11 of his verses and Tiru Navukkarasar in 11 of his verses.
Uma is also called Karbha RakshAmbika, the one who saves the baby in the womb. Even today pregnant ladies or their mothers pray to this goddess to protect the pregnancy and bless with a safe delivery of the child. Even married ladies who have no children for a number of years, pray to this goddess. The story goes that an orphan lady who was carrying a baby in her womb, when she prayed to the goddess to protect her child during labor pains, the goddess came and protected her and ensured her delivery of the baby.
Siva Linga has got marks for mullai
( a type of jasmine) creeper on the idol. Hence the name Mullai vaneswarar.
The moon god (Chandra) and Prithivi (the god representing earth) had prayed to Siva of this temple.
The following are the five Aranya temples, temples which had in the past been surrounded by forests:
1. Mullai Vanam - Tiruk Karukavur
2. Padhiri Vanam - AvaLiva Nallur
3. Vanni Vanam - Haridwara Mangalam
4. PooLai Vanam - Alangudi
5. Bhilwa Vanam - KoLLambuthur.
The Linga, Vinayaka and Nandi (the Bull) are said to be Swayambu, of natural formation, not sculpted by a sculptor.
****
Sri Bhagavan about Maya:
Talks No. 263:
Dr. Syed: Sri Bhagavan says that the Heart is the Self. Psychology has it that malice, envy, jealousy, and all passions have their seat in the heart. How are these two statements to be reconciled?
Maharshi: The whole cosmos is contained in one pinhole in the Heart. These passions are part of cosmos. They are avidya (ignorance).
Devotee: How did avidya arise?
Maharshi: Avidya is like Maya (she who is not is maya, illusion). Similarly that which is not is ignorance. Therefore the question does not arise. Nevertheless, the question is asked. Then ask, 'Who is this avidya? Avidya is ignorance. It implies subject and object. Become the subject and there will be no object.
Devotee: What is avidya?
Maharshi: Ignorance of Self. Who is ignorant of the Self? The self must be ignorant of the Self. Are there two selves?
****
Sri Bhagavan about Maya:
Talks No. 280:
Devotee: Can you help me to get rid of Maya?
Maharshi: What is Maya?
Devotee: Attachment to the world.
Maharshi: Was the world in your deep sleep? Was there attachment to it?
Devotee: There was not.
Maharshi: Were you there or not?
Devotee: May be.
Maharshi: Then do you deny having existed in sleep?
Devotee: I do not.
Maharshi: You are therefore now "the same as there was in sleep."
Devotee: Yes.
Sleep - No world; no attachment;
The Self.
Wakefulness - World; attachment;
The Self.
Maharshi: What is it then that raises the question of Maya just now?
Devotee: The mind was not in sleep. The world and the attachment to it are of the mind.
Maharshi: That is it. The world and the attachment to it are of the mind, not of the Self.
Devotee: I was ignorant in sleep.
Maharshi: Who says that he was ignorant now? Is he a Jnani?
Ignorance is now mentioned by the contaminated Self here.
Devotee: Was the Self pure then in sleep?
Maharshi: It did not raise any doubts. It did not feel imperfect or impure.
Devotee: Such Self is common to all, even in a dead body.
Maharshi: But the man in sleep or in dead body does not raise questions. Consider who raises the questions. It is you. Were you not in sleep? Why was there no imperfection? The Pure Self is simple Being. It does not associate itself with objects and become conscious as in the wakeful state. What you now call consciousness in the present state is associated consciousness requiring brain, mind, body, etc.,to depend upon. But in sleep consciousness persisted without these.
.......
Devotee: Do you mean to say that sleep is Self Realization?
Maharshi: It is the Self. Why do you talk of Realization? Is there a moment when the Self is not realized? If there be such a moment, the other moment might be said to be one of Realization. There is no moment when the self is not nor when the Self is not realized. Why pick out sleep for it? Even now you are Self realized.
Devotee: But I do not understand.
Maharshi: Because you are identifying the Self with the body. Give up the wrong identity and the Self is revealed.
Devotee: But this does not answer my question to help me to get rid of Maya i.e attachment.
Maharshi: This attachment is not found in sleep. It is perceived and felt now. It is not your real nature. On whom is this accretion?
If the Real Nature is known these exist not. If you realize the Self the possessions are not perceived. That is getting rid of Maya. Maya is not objective that it could be got rid of in any other way.
*****
Sri Bhagavan about Maya:
Talks No. 287:
.......
The interpreter advised the questioner to study Who am I? The doctor was ready with his protestations: "I have read it also. I cannot still make my mind concentrate."
Maharshi: By practice and dispassion -- abhyasa vairagyabhyam.
Devotee: Vairagya is necessary.
Maharshi: Abhyasa and Vairagya are necessary. Vairagya is the absence of diffused thoughts. Abhyasa is concentration on one thought only. The one is positive and the other the negative aspect of meditation.
Devotee: I am not able to do so myself. I am in search of a force to help me.
Maharshi: Yes, what is called Grace. Individually we are incapable because the mind is weak. Grace is necessary. Sadhu seva is meant only for it. There is however nothing new to get. Just as a weak man comes under the control of a stronger one, the weak mind of a man comes under the control easily in the presence of the strong minded Sadhus. That is which is - is only Grace. There is nothing else.
The questioner said, "I request your blessings for the good of myself."
Sri Bhagavan said: Yes -- Yes.
He left with his wife.
*****
Sri Bhagavan about Maya:
Talks No. 288.
Explaining Maya of Vedanta and Swatantra of Pratyabhijna (independence of recognition) Sri Bhagavan said:
The Vedantins say that Maya is the Sakti of illusion premised in Siva. Maya has no independent existence. Having brought out the illusion of the world as real, she continues to play upon the ignorance of the victims. When the reality of her NOT BEING found, she disapears. "Recognition" says that Sakti (power) is coeval with Svia. The one does not exist without the other. Siva is unmanifest, whereas Sakti is manifest on account of Her independent Will, Swatantra. Her manifestation is the display of the cosmos on pure Consciousness, like images in a mirror. The images cannot remain in the absence of a mirror. So also the world cannot have an independent existence. Swatanatra becomes eventually an attribute of the Supreme. Sri Sankara says that the Absolute is without attributes and that Maya is NOT and has NO real being. What is the difference between the two? Both agree that the display is not real. The images of the mirror cannot in any way be real. The world does not exist in reality, (vastutah). Both schools mean the same thing. Their ultimate aim is
to realize the Absolute Consciousness. The unreality of the cosmos is implied in Recognition, Pratyabhijna, whereas it is explicit in Vedanta. If the world be taken as Chit (Consciousness), it is always real. Vedanta says that there is no nana, diversity, meaning that it is all the same Reality. There is agreement on all points except in words and the method of expression.
****
Sri Bhagavan about Maya:
Talks No. 289:
While discussing Karma, Sri Bhagavan said: "Karma has its fruit (phala). They are like the cause and effect. The inter-relation of a cause and its effect is due to a Sakti whom we call God. God is phala data, dispenser of
fruit.
A visitor had been speaking of the Self having forgotten its true nature. Sri Bhagavan after some time said: People speak of memory and oblivion of the Fullness of the Self. Oblivion and memory are only thought forms. They will alternate so long as there are thoughts. But Reality lies beyond these. Memory or oblivion must be dependent on something. That something must be foreign too. Otherwise there cannot be oblivion. It is called 'I' by everyone. When one looks for it, it is not found because it is not real. Hence 'I' is synonymous with illusion or ignorance (maya, avidya or ajnana). To know that there never was ignorance is the goal of all the spiritual teachings. Ignorance must be of one who is aware. Awareness is Jnana. Jnana is eternal and natural. Ajnana is unnatural and unreal.
.........
.........
******
Ulladu Narpadu:
I had earlier given my compilations,
from out of the various commentaries of Ulladu Narpadu and I had covered Verses 23 to 40. It started from Verse 23, because the seven verses from Verse 27 are considered the essential portions of Sri Bhagavan's teachings in the poem, something like the Heart Center. The task was left by me after Verse 40. Today I thought I could cover the two benedictory verses and Verse 1 to 22 of the same treatise, again by compiling from out of the commentaries of Smt.T.R. Kanakammal, Dr.T.M.P. Mahadevan, Lakshmana Sarma, Sri Sadhu Om and S.S. Cohen.
Ulladu Narpadu is a milky ocean. As Kambar said it is like a cat trying to lick and exhaust the milky ocean, that I am attempting this compilation. I am reiterating that what follows are not my commentaries but some selective portions of the various commentaries.
Sri Bhagavan's Ulladu Narpadu is an authentic exposition of the Advaita experience. "We do not agree with the view which seeks to distinguish Sri Bhagavan's teachings from Sri Sankara's Advaita." (Kapali Sastri.) Nor it is deemed proper to say that while for Sri Bhagavan, all views are the same, His teachings contained in Ulladu Narpadu is meant only for the followers of Advaita. (Lakshmana Sarma). Because Advaita is not a sectarian doctrine. It is the culmination of all doctrines, the crown of all views. Though other views may imagine themselves to be opposed to Advaita, Advaita is opposed to none. Advaita is not an 'ism'. When one translates Advaita
as non dualism, the negation signified by the prefic 'non' applies not only to duality but also to 'ism'. As Gaudapada, Sri Sanakra's Guru's Guru says, "Advaia has no quarrel with any system of philosophy. While the pluralistic world-views may be in conflict with one another, Advaita is not opposed to any of them. It recognizes the measure of truth that there is in each of them. But only, the truth is not the whole. Hostility arises out of partial vision. When the whole truth is realized, there can be no hostility." (Karika, III 17 and 18; IV 5.)
This is exactly the teaching of Sri Bhagavan, as will be seen in the verses of Ulladu Narpadu. Through
these 42 verses, Sri Bhagavan transmits to us the plenary experience of which is that of Advaita.
continued...
Friends,
Today is the Birthday of Sri Ramakrishna as per the Indian calendar.On the occasion of his 175th Birth anniversary,the Ramakrishna Mutt ,Chennai has chalked out month long as well as week long programs.Yesterday evening they had organized a concert of the well known young carnatic vocalist sikkil Gurucharan.There are also discourses by speakers like Swami Omkaranandaji(speaks in Chaste Tamil),Vedic Chanting by Challekere Brothers(My sister tells me that the chanting by these brothers is quite extraordinary ,so much so that on listening to a recording ,the family priest asked for a copy saying it will help to teach a few others!),ThevAram chant by Satgurunatha OduvAr,Chanting of Divya prabhandam of the Alwars,Singing of Abhangs of the Mahratta saints,Kirtan singing,Various homams and recitation of lalitha saharanamam,etc.There will also be a 'Parliament of Religions' with Bhikku Rajan on Buddhism,Kavikko Abdul Rahman representing Islam,Sri Harbans Singh Anand for Sikkhism,Sri Dulichand Jain representing Jainism and Dr .Sister Margaret Smith Representing Christianity.
Here is an excerpt from The Gospel of Sri Ramakrishna:
Sunday, February 18, 1883
Sri Ramakrishna arrived at Govinda Mukherji's house at Belgharia, near Calcutta.
Besides Narendra, Ram, and other devotees, some of Govinda's neighbours were present.
The Master first sang and danced with the devotees. After the kirtan they sat down. Many
saluted the Master. Now and then he would say, "Bow before God."
Master's attitude toward the wicked
"It is God alone", he said, "who has become all this. But in certain places- for instance, in a
holy man-there is a greater manifestation than in others. You may say, there are wicked
men also. That is true, even as there are tigers and lions; but one need not hug the 'tiger
God'. One should keep away from him and salute him from a distance. Take water, for
instance. Some water may be drunk, some may be used for worship, some for bathing, and
some only for washing dishes."
Paths of knowledge and devotion
A NEIGHBOUR: "Revered sir, what are the doctrines of Vedanta?"
MASTER: "The Vedantist says, 'I am He.' Brahman is real and the world illusory. Even the
'I' is illusory. Only the Supreme Brahman exists.
"But the 'I' cannot be got rid of. Therefore it is good to have the feeling, 'I am the servant of
God, His son, His devotee.'
"For the Kaliyuga the path of bhakti is especially good. One can realize God through bhakti
too. As long as one is conscious of the body, one is also conscious of objects. Form, taste,
smell, sound, and touch-these are the objects. It is extremely difficult to get rid of the
consciousness of objects. And one cannot realize 'I am He' as long as one is aware of
objects.
"The sannyasi is very little conscious of worldly objects. But the householder is always
engrossed in them. Therefore it is good for him to feel, 'I am the servant of God.'"
continued...
The Gospel of Sri Ramakrishna continued...
God's name destroys sin
NEIGHBOUR: "Sir, we are sinners. What will happen to us?"
MASTER: "All the sins of the body flyaway if one chants the name of God and sings His
glories. The birds of sin dwell in the tree of the body. Singing the name of God is like
clapping your hands. As, at a clap of the hands, the birds in the tree flyaway, so do our sins
disappear at the chanting of God's name and glories.
"Again, you find that the water of a reservoir dug in a meadow is evaporated by the heat of
the sun. Likewise, the water of the reservoir of sin is dried up by the singing of the name
and glories of God.
"You must practise it every day. The other day, at the circus, I saw a horse running at top
speed, with an Englishwoman standing on one foot on its back. How much she must have
practised to acquire that skill!
"Weep at least once to see God.
"These, then, are the two means: practice and passionate attachment to God, that is to say,
restlessness of the soul to see Him."
Sri Ramakrishna began his midday meal with the devotees. It was about one o'clock. A
devotee sang in the courtyard below:
Awake, Mother! Awake! How long Thou hast been asleep
In the lotus of the Muladhara!
Fulfil Thy secret function, Mother:
Rise to the thousand-petalled lotus within the head,
Where mighty Siva has His dwelling;
Swiftly pierce the six lotuses
And take away my grief, O Essence of Consciousness!
Hearing the song, Sri Ramakrishna went into samadhi; his whole body became still, and his
hand remained touching the plate of food. He could eat no more. After a long time his mind
came down partially to the plane of the sense world, and he said, "I want to go downstairs."
A devotee led him down very carefully. Still in an abstracted mood, he sat near the singer.
The song had ended. The Master said to him very humbly, "Sir, I want to hear the chanting
of the Mother's name again."
The musician sang:
Awake, Mother! Awake! How long Thou hast been asleep
In the lotus of the Muladhara! . . .
The Master again went into ecstasy.
Namaskar.
Siva temples sung about in Saiva Canons:
(Lesser known temples.)
Tiru vAL oLi puthur - 609 205.
This temple and the village is now called vALaputhur. One has to go about 3 kms from Vaitheeswaran Kovil and reach Tirupunkoor. From Tirupunkoor, one has to go further 5 kms. towards west. This is a small temple not well connected by road or rail, hence only a few devotees visit.
It is said that Vishnu kept a small ruby like Lingam and prayed to Siva. Ruby is maNikkam in Tamizh. Hence Siva is called MANikka VaNNar. Uma is called VaNdArpoonkuzhaLi, one who has got locks of hair with flowers that are swarmed about my bees. There is also a story that Siva hid Arjuna's sword (vAL in Tamizh) and gave it back to him when Arjuna prayed to Him. So the temple/village is also called vaL oLi Puthur.
A beautiful and large Durga shrine is the specialty of this temple. The holy waters (Tirtham) are a tank called Brahma Tirtham. The temple tree (Sthala Viruksham) is Vagai tree. Tiru Jnana Sambandhar has mentioned this temple in 22 of his verses and Sundaramurti in 11 of his verses.
******
Dear Ravi,
It is nice to know from your comment
about the Sri Ramakrishna Math celebrations. I am not sure what was the nature of celebrations in Bangalore Math. There must have been some celebrations, though not elaborate, in Bangalore Math also.
Subramanian. R
R.Subramanian,
Yes Friend.you may like to visit this site to get to know the details of the programs:
http://www.chennaimath.org/
I am sure there will be daylong programs in Bangalore mutt as well.
Namaskar.
Sri Bhagavan about Maya:
Talks No.314:
.......
Sri Bhagavan: Again the pure Self has been described in Vivka Chudamani to be beyond asat, i.e. different from asat. Hence asat is the contaminated waking 'I'. Asadvilakshna means Sat i.e the Self of sleep. He is also described as different from Sat and Asat. Both mean the same. He is also asesha sakshi (all seeing witness).
If pure, how is He to be experienced by means of the impure 'I'? A man says 'I slept happily'. Happiness was his experience. If not, how could he speak of what he had not experienced? How did he experience happiness in sleep, if the Self was pure? Who is that speaks of that experience now? The speaker is the vijnanatma (ignorant self) and he speaks of prajnanatma (pure self). How can that hold? Was this vijnanatma present in sleep? His present statement of the experience of happiness in sleep makes one infer his existence in sleep? How then did he remain? Surely not as in the waking state. He was there very subtle. Exceedingly subtle vijnanatma experiences the happy prajnanatma by means of Maya mode. It is like the rays of the moon seen below the branches, twigs and leaves of a tree.
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Why is not that pure 'I' realized now or even remembered by us? Because of want of acquaintance (parichaya) with it. It can be recognized only if it is consciously attained. Therefore make the effort and gain consciously.
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Sri Bhagavan about Maya:
Talks No. 315:
One of the attendants asked: Sri Bhagavan has said: 'Reality and myth are both the same.' How is it so?
Maharshi: The tantriks and others of the kind condemn Sri Sankara's philosophy as Maya vada without understanding him aright. What does he say? He says: (1) Brahman is real (2) the Universe is a myth. (3) Brahman is the universe. He does not stop at the second statement but continues to supplement it with the third. What does it signify? The Universe is conceived to be apart from Brahman and that perception is wrong. The antagonists point to his illustration or rajju sarpa (rope-snake). This is unconditional superimposition. After the truth of the rope is known, the illusion of snake is removed once for all.
But they should take the conditioned superimposition. After the truth of the rope is known, the illusion of the snake is removed once for all.
But they should take the conditioned superimposition also into consideration, e.g. marumarichika or mirgatrishna (water of mirage).
The mirage does not disappear even after knowing it to be a mirage. The vision is there but the man does not run to it for water. Sri Sankara must be understood in the light of both the illustrations. The world is a myth. Even after knowing it, it continues to appear. It must be known to be Brahman and not apart.
If the world appears, yet to whom does it appear, he asks. What is your reply? You must say the Self. If not, will the world appear in the absence of the cognizing Self?
Therefore the Self is the Reality. This is his conclusion. The phenomena are real as the Self and are myths apart from the Self.
*****
Ulladu Narpadu - Benedictory Verse 1:
uLLathu alathu uLLa unarvu uLLatho
uLLaporuL
uLLalaRa uLLathe uLLathAl - uLLamenu
uLLaporuL uLLal evan uLLathe uLLapadi
uLLathe uLLal uNar.
'uLLathu' is Existence or Reality or
Sat. 'uLLathu', 'That which is' is not Existence, Sat alone, but Awareness, Chit as well. In fact, it is the very form of Awareness or Consciousness or Knowledge. Never, therefore, is Brahman expounded as 'That with Knoaledge' which would imply that awareness is a function or property of Brahman. Mind, on the other hand, has knowledge as a property or function of it and not as its very nature. Sri Bhagavan, while explaining this verse says, 'Sat is Chit; also Chit is Sat; what is, is only one. Otherwise the knowledge of the world and of one's being will be impossible. It denotes being and knowledge. However, both of them are one and the same. On the other hand, be it Sat only and not Chit also, such Sat will only be insentient, jada. In order to know it another Chit will be needed; such Chit being other than Sat cannot be. But it must be. Now taking Chit to be Sat, since Sat is jada, Chit also becomes jada which is absurd. Again to know it another Chit is required, which is equally absurd. Therefore Sat and Chit are only one and the same.' (Talks. No. 506).
Sri Bhagavan in this verse, skillfully uses words that have the same root and phonetic sound"
uL - in; heart; Be; think
uLLam - Heart
uLLadu - That which is.
uLLa poruL - the Thing that exists
uLLal - to think
unaRvu - awareness. (this is different from unaRchi -feeling.)
These words occur repeatedly at least fourteen times in a verse of just four lines containing within the 'one truth' in all its grandeur and simplicity. It pulls the mind inward, by its very force, to the core of one's being, the Heart.
This is the prayer to the Divinity.
But there is no name of divinity at all here. However, Sri Bhagavan implies that to abide as 'That' is the import of the prayer to the Divine. When the poem in praise of the Heart by St. Paul (in Corinthians I, Chap. 13) was read out, Sri Bhagavan commented, 'Now this is the purest Advaita. If the pupil St. Paul said this, what would the Master say? Heart (uLLam), Being (uLLadu), Siva, anbu (charity, love) all are One and That alone exists.' (Ramana, The Self Supreme, Prof. K. Swaminathan.)
continued...
ULLadu Narpadu - Benedictory Verse 1)
continues....
Can there be awareness of Existence as 'I am' but for the existence of Sat, the Reality. 'That which is' abides in the Heart, free of thoughts. It is called the Heart. Who is the one who meditates on It, and how? Know then, to be as "It is" in the Heart, free of thoughts,
is to contemplate on It truly.
*
"Without something that exists can there be notions of existence?" From the question itself is the answer is clear that without existence there can be notions of it. Many are the notions of existence that are formed, having as their basis and presupposition existence which is one. Existence is the common basis of all the varying and contradictory notions which are occasioned by objects without or thoughts within. Themselves varying, they unite in suggesting the One that exists. In order that 'existence' (Satta) may not be mistaken for a class concept signifying a class of existences in this world of name and form full of various groups of objects, the singular 'existence' and the plural 'notions' are used to suggest that this world of name and form with its numberless groups and endless species of objects has for its source and support something which is variously called the Real, the One Existence, the Self, the Infinite, Brahman, that which is the essential truth of the Vedas and the subject of intimate experience. It is because of this something hat is present everywhere, within and without, that whatever is visible, whether real or not, occasions and suggests the notion 'Is'. This something that exists and which we call Brahman forms the basis of all existence and therefore is present everywhere.
Though its presence is everywhere, yet the Heart (Hridyam, uLLam) is stressed as its special seat. 'Free of thoughts it is there in the Heart, the Inner Being named the Heart.' How is that Brahman is said to be present in the Heart while it is really omnipresent? Though it is really present everywhere, it is luminous in the Heart of every living being as its own Self. And everyone is concerned with his own self first, before he proceeds to consider existence outside himself. Since it is direct, natural and easy to realize this All Presence, the Brahman, in one's own self through the I-notion of which it is
the basis, it is taught that Brahman is present in every being
as one's own Self. By one's own Self is meant the subject of the intimate experience and awareness 'I am', where there is this experience that is called Heart.
continued.....
Ulladu Narpadu - Benedictory Verse 1:
continues...
Therefore when we find in the second line "It is there, the inner being", uLlal aRa uLLathe uLLathAl, the sense is clear that the Real Existence or omnipresent Brahman of the first line being in every one, everyone's own self. In a piece of magnifying glass, the solar rays which are free and everywhere are focused into an intense light and heat. In this analogy is to be understood, the special luminous appearance of the omnipresent Brahman in the Heart as one's own self, in the form of the experience
and awareness 'I am'.
The Sanskrit term Hridyam connotes that it is a center, a locus of the soul. Literally it means 'the Self is here.' If then a center is affirmed of Self in the bodily existence, such a center is necessarily spatial and apprehended by the intelligence as subject to space. The doubt may then arise if the Self is limited by and dependent on anything but itself. To remove such doubt, the Self itself named as the Heart. The Self is not merely in the Heart, but it is the Heart itself. For it is the free eternal Self which is centered in the living being as the Heart, the real 'I', the Self-Being and is rightly viewed as located there unattached to his self-becoming, as mind, life, and body. This unattachment means freedom from the movement while giving support to it. Therefore is is stated that Brahman the Real Existence, is the Heart itself, the center of the self, but it can also be viewed by the external mind as Self in the Heart-Center. Thus the sense is clear that the Heart and the self in every individual are identical for the reason that both refer to the intense root-consciousness of the Self-being to the same supreme awareness.
From the universal view point also, Brahman is the Heart, the Self-center, as it is the Self of all that it has become. Brahman is the essence and secret of all existence and hence may be truly called the Heart. Again, men who have realized the Self hold that the Self is the basis of the I-notion, the root source of mental movement such as that of the knower and the known and is hence termed the Heart. Really the I-thought is the root of all thoughts.
Then the doubt arises that since all thoughts spring from a common center, the root-thought 'I' and, are thus intimately related to the self, the latter undergoes modification in its mental becomings, and being thus subject to ceaseless change is liable to ultimate disappearance. To obviate such a doubt, it is stated that He in the Heart is free of thoughts,
uLLalaRa uLLathe, chinta rahita. Here the word Chinta cannotes all mental becomings. The Self in the being's center, the Heart, while it is the Support and Source of all mental movement retains its radical unchangeability as the Self. And because is Brahman that is glowing
in the Heart as the radical I-consciousness, its persistent continuity which supports the notion of personal identity remains unaffected by the ceaseless flow of thoughts arising from it as a part of a general movement of its becoming which is of the character of incessant change.
continued....
Ulladu Narpadu - Benedictory Verse 1:
continues...
Therefore the statement is unexceptional that the Self which is in the Heart and which is also the Heart is eternal and not at all subject to the mutations of mental movement. Even as the source of all mental becoming it remains the eternal and changeless Self.
Here a difficulty presents itself. If the Self, the Heart, is beyond thoughts, i.e does not admit of being approached by thought, how can we have any conception of it? 'How to conceive it is the question?' uLLal evan? says Sri Bhagavan. 'How to conceive it is the question.' It must be admitted that it cannot be conceived. It is inconceivable. Itself the source of mind, it is not to be measured by mind, for it is subtler than the mind to which it gives rise. In the first place it was stated by implication and suggestion that the Real Existence, the Brahman of the Upanishads, is omnipresent, and is the basis of all existence, subjective and objective, giving birth to the basic notion of "IS" both in the inner and in the outer world-being. In the next line, it was affirmed that as that Brahman or Reality has become the Heart of all beings, shining as their distinct Self, it is to be discovered as one's own Self in the Heart, as the innermost being. To impress the idea that though there are many distinct individual beings the Self is really one in all of them, it is stated as the 'One inconceivable'. It is the one Self that apparently has become the distinct selves of the individuals that are its formations. It is inconceivable in the sense that it cannot be thought of in terms of implying a relationship such as that of knower and known, as it is the Absolute, absolved of all the relatives, which however result from its own power to become.
If then the One Supreme Self of all our selves dwells in our own inner being, the Heart, and yet is beyond, though behind all our thoughts, how are we to contemplate it? The fourth line gives the answer, "to conceive it is to be it, in the Heart." uLLapadi uLLathe uLLal unar. To be in a settled poise in the Heart, the Self-center, which needs no outside support and does not depend upon any thought or object for its Self awareness is the only way to contemplate It. Obviously such a state cannot be connoted by the term conception. The suggestion is that conceptual thought must deepen and reduce itself into a direct perception in order to become a true mould and reflection of the real Self awareness.
continued.....
Siva temples sung about in Saiva Canons:
(Lesser known temples.)
Tiruk kARavAsal - 610 202:
This temple on the bus route between
Tiruvarur and TiruthuRaipoondi. This is one of the seven places of holy dance of Siva, called Sapta Vitanga Sthalam. Here the dance is called Kukkuda Natanam, the dance of a Cock. Indra and Musukunda Chakravarti have prayed to Siva here.
Siva is called KaNNAyira Nathar, the god with a thousand eyes. Uma is called Kailasa Nayaki. The holy waters (tirtham) are a tank called Indra tirtham. The holy tree is Jackfruit tree. Tiru Jnana Samabandha has mentioned this temple in 11 of his verses.
****
Sri Bhagavan about Maya:
Talks No. 323:
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Sri Bhagavan said:
The waking, dream and sleep states have their origin in the Original Darkness, Moola Avidya. With the mind outgoing and deriving experiences from its modes in the waking and dream states, and indrawn in sleep, experiencing with modes of Maya, a unique power regulates all activities of the individuals and of the universe. All these are only phenomena passing through the Reflected Light on the substratum of the Self-radiant Being.
Just as a rope-snake cannot be seen in broad daylight, nor rope itself in thick darkness, so also the world appears neither in the Samadhi state of Self shining pure Being or in deep sleep, swoon etc., Only in Reflected Light (Light mixed with Darkness or knowledge soiled by Ignorance) can the world, NOT INDEPENDENT OF THE SOURCE, seem to rise up, flourish and be resolved. Its diversity too cannot be exclusive of the Reality, the original Source. Here a play is going on in which the One Single Being becomes manifold is objectified and then withdrawn. There must be a Sakti (Power) to do it, and wonderful too! She cannot also be independent of Her origin. In the Self-shining Pure Being, this Sakti cannot be seen. Nevertheless, Her actions are only too well known. How sublime!
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******
Sri Bhagavan about Maya:
Talks No. 399:
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Devotee: In the Vyavaharika, above mentioned, how does Maya comes in?
Maharshi: Maya is only Iswara Sakti or the activity of Reality.
Devotee: Why does it become active?
Maharshi: How can this question arise? You are yourself within its fold. Are you standing apart from that universal activity in order to ask this question? The same Power is raising this doubt in order that all doubts may finally cease.
Devotee: The dream world is not purposeful as the Jagrat world, because we do not feel that wants are satisfied.
Maharshi: You are not right. There are thirst and hunger in dream also. You might have had your fill and kept over the remaining food for the next day. Nevertheless you feel hungry in dream. This food does not help you. Your dream hunger can be satisfied only by eating dream-food. Dream wants are satisfied only by dream creations.
Devotee: We recollect our dream in our jagrat state but not vice versa.
Maharshi: Not right again. In the dream you identify yourself with the one now speaking.
Devotee: But we do not know that we are dreaming as apart from waking as we do now.
Maharshi: The dream is the combination of Jagrat and Sushupti. It is due the Samskaras of the Jagat state. Hence we remember dreams at present. Samskaras are not formed contrariwise. Therefore also we are not aware of the dream and jagrat simultaneously. Still everyone will recollect strange perplexities in dream. One wonders if he dreams or is awake. He argues and determines that he is only awake. When really awake, he finds that it was all only a dream.
*****
Sri Bhagavan about Maya:
Talks No. 433:
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Devotee: Does Sri Bhagavan advocate advaita?
Maharshi: Dvaita and advaita are relative terms. They are based on the sense of duality. The Self is as it is. There is neither dvaita nor advaita. I AM THAT I AM. Simple Being is the Self.
Devotee: This is not mayavada.
Maharshi: The mind is Maya. Reality lies beyond the mind. So long as the mind functions there is duality, Maya, etc., Once it is transcended the Reality shines forth. Although it is said to shine forth Self effulgence is the Self.
Devotee: It is Sat Chit Ananda.
Maharshi: Sat Chit Ananda is said to indicate that the Supreme is not asat (different from unreal), nor achit (different from insentient) and not an ananda (different from unhappiness). Because we are in the phenomenal world we speak of the Self as Sat Chit Ananda.
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*****
Ulladu Narpadu - Benedictory Verse 1:
continues....
Just as the objective existence is the basis and support of all the objects therein, and in the subjective being the I-thought is the root of all thoughts, even so, the self's experience, "I am" is the root of all experiences, while it is unseized by the movement of thoughts of which it is the basis. Therefore, when the diverse thought-forms are forged into a homogeneous unity and assume the form of a single movement, that of the I-thought which is the persistent basis of all thoughts, the uncreated Self awareness that is always there giving birth and support to the I-thought in the Heart Center becomes a living experience to the mental movement itself.
Meditation upon or contemplation of the Self lies then in a single ceaseless thought-movement directed to the Self, a movement, steady and constant, strengthened by the idea that the Self is there as a radical awareness in the Heart, as one's own innermost being from which all thoughts arise and to which they all return. This is called the 'Spiritual Art of the Heart' - Hridaya Vidya. Thus this verse, after affirming that Brahman the Reality is the Heart of all and is in the Heart of everyone as the Self, beyond the range of the senses and independent of the mind
and other instruments, to be realized only by direct experience, proceeds to point out the path of meditation, which is of the nature of awareness, an awareness which in graded terms is a union of the diverse thought movements with the single I-thought, of the mind with the Self, of the Self with Brahman, the Supreme Being.
Thus of the four sentences in the verse,
a) the first asks a suggestive question to create interest in the search for the Truth, the Real
Self that is present everywhere;
b) the second gives the answer that the mental search for it in the external is both tedious and futile, that it is here in the Self, in one's own inner being named the Heart, and that the search for it is there is easy, natural and direct.
c) The third sentence raises the question, "If the mind cannot reach or compass it, what is the way to know it?"
d) And the fourth gives the answer that the divergent thoughts must be
turned to a single thought movement directed to the idea of the Self and thus by what is called Hridaya Vidya, the training and moulding of the mind to harmonize with the real nature of the Self, true knowledge is gained.
continued....
Ulladu Narpadu - Benedictory Verse 1:
continues....
Sri Bhagavan also says in His verse 2.2. of Sri Ramana Gita:
In the Heart's cavity, the sole Brahman as an ever persisting 'I' shines direct in the form of the Self. Into the Heart enter thyself, with mind in search, or in deeper plunge. Or by restraint of life movement be firmly poised in the Self.
This is the substance of Hridya Vidya, the mystic path of the Heart.
Though the Heart is spoken of as seat or place of abidance by Brahman, it is not other than Brahman. It is perfect, Purna Vastu, Whole and All-Full, Eternal and Present everywhere. Brahma Gita says:
In the Hearts of all individual souls, that which shines is Brahman and hence is called the Heart.
To the objection raised by a devotee, "It is said Atma samstham
manah krtva" (fixing the mind in the Self. But the Self is unthinkable", Sri Bhagavan explains, "Why do you wish to meditate at all? Because you wish to do so yo are told Atma samstham manah krtva. Why do you not remain as you are without meditating? What is that manah (mind)? When all thoughts are eliminated it becomes Atma samstha, fixed in the Self." - Talks No. 294.
To be aware of us as 'we are' is to contemplate Him. Actually, what is spoken of here is the experience of ULLadu, the Self. Sri Bhagavan has said to Maurice Frydman, "Be still and know that I am God."
The text has got two benedictory verses. The first one speaks of the characteristics of the Nirguna Brahman - to remain as Chit - the infinite space of limitless Awareness as Atman. The second verse speaks of Saguna Brahman, the Mahesa, the Lord of All.
concluded.
Siva temples sung about in Saiva
Canons:
(Lesser known temples.)
Tiru Nallur PerumaNam: 609 101.
This temple is about 12 kms from Chidambaram and can be reached by us.
This place is well known about Saivites because this is the temple into which Tiru Jnana Sambandhar entered with his wife immediately after his wedding and both merged
as a flame with Siva. He sang his famous Namasivya Padigam, Decad on
Namasivaya. The decad starts as
'kAdhalAhi kasinthu kaNNeer malki....'
Periya Puranam says that when Tiru Jnana Sambandha and his newly wedded wife entered the temple, others too followed. All merged in Siva!
There is also a story that the saint and his wife, along with saints who attended the function, why even, visitors, drummers, pipers, cooks, and other servants entered the Effulgence of the ceremonial fire in the wedding hall itself.
Dr. G. VAnmika Nathan writes:
"Sambandhar participated with secret amusement in the ceremony. When he went round the ceremonial fire with his little finger entwined in the little finger of his bride, the fire grew into an Effulgence and everyone who had come to the wedding entered the Effulgence and reached the holy feet of Lord Siva.
Tiruneela Nakkar, Muruganar, Tiruneelakanta PerumpAnAr and his wife, SiruthoNdar, Kungiliya Kalaya Nayanar, Sambandhar's parents, maternal uncle, the bride, the bride's maids, many entered the Effulgence and went to the land of No Return!"
It is a very rare happening of group salvation in the Tamizh history!
Siva is called Sivaloka Thyageswarar. Uma is called VeNNeRRu Umai Nangai, the one who wears vibhuti always. The holy waters (tirtham) is a tank Panchakshara Tirtham. The temple tree (Sthala viruksham) is Mango Tree. Tiru Jnana Sambandhar has mentioned this temple in 11 of his verses.
The temple has been prayed to by Kakabusanda Rishi.
There is a separate shrine for Tiru Jnana Sambandhar.
*****
Sri Bhagavan about Maya:
Talks No. 439:
Devotee: Rama asks: 'Brahman being Pure, how can Maya arise from Him and veil Him also?' Vasishta replies: 'In pure mind associated with strong
dispassion this question will not arise.' Of course in advaita philosophy there can be no place for Jiva, Iswara and Maya. Oneself sinking into the Self, the vasanas (tendencies) will entirely disappear, leaving no room for such a question.
Maharshi: The answers will be according to the capacity of the seeker. It is said in the second chapter of Gita that no one is born or dies. But in the fourth chapter Sri Krishna says that numerous incarnations of His and of Arjuna
had taken place, all known to Him but not to Arjuna. Which of these statements is true? Both statements are true, but from the different standpoints. Now a question is raised: How can Jiva rise up from the Self? I must answer. Only know Your Real Being, then you will not rise this question.
Why should a man consider himself separate? How was he before being born or how will he be after death? Why waste time in such discussions? What was your form in deep sleep? Why do you consider yourself as an individual?
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Sri Bhagavan about Maya:
Talks No. 446:
Mr. Grant Duff was in the Hall.
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Devotee: They say Sakti creates the world. Is the knowledge of unreality due to the unveiling of Maya?
Maharshi: All admit Sakti's creation. What is the nature of the Creatrix? It can only be in conformity with the nature of the creation. The Creatrix is of the same nature of Her creation.
Devotee: Are there degrees of illusion?
Maharshi: Illusion is itself illusory. Illusion must be seen by one beyond it. Can such a seer be subject to illusion? Can he speak of degrees of illusion?
There are scenes floating on the screen in a cinema show. Fire appears to burn buildings to ashes. Water seems to wreck vessels. But the screen on which the pictures are projected remains unscorched and dry. Why?
Because the pictures are unreal and the screen is real.
Again reflections pass through a mirror; but the mirror is not in any affected by the quality or quantity of the reflections on it. So the world is a phenomena on the single Reality, which is not affected in any manner. Reality is only one.
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****
Sri Bhagavan about Maya:
Talks No. 449:
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Sri Bhagavan explained the meaning of Verse 181 of Vedanta Chudamani.
Although a Jivanmukta associated with body may, owing to his prarabdha, appear to lapse into ignorance or wisdom, yet he is only pure like the akasa, which is always itself clear, whether covered by dense clouds or cleared of clouds by currents of air. He always revels in the Self alone, like a loving wife taking pleasure with her husband alone, though she attends on him with things obtained from others, by way of fortune, as determined by her prarabdha. Though he remains silent like one devoid of learning, yet his supineness is due to the implicit duality of the Vaikhari Vak of the Vedas. His silence is the highest expression of the realized non duality which is after all the true content of the Vedas. Though he instructs his disciples, yet he does not pose as a teacher, in the full conviction
that the teacher and disciple are mere conventions born of illusion, Maya, and so he continues to utter words like Akasavani. If on the other hand he mutters words incoherently like a lunatic, it is because his experience is inexpressible like words of over in embrace. If his words are many and fluent like those of an orator, they represent the recollection of his experience, since he is the unmoving non dual One without any desire awaiting fulfillment.
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*****
Ulladu Narpadu - Benedictory Verse 2:
maraNabhayam mikkuuLa am makkaL
araNAga
maraNabhavam illA mahesan - saraName
sArvar tham sArvodu thAm sAvuRRar
sAveNNam
sArvaro sAvAthavar.
Those people, who have intense fear of death seek as their refuge only the feet of the great Lord, who is without death and birth. Those who are dead to themselves, along with their adjuncts, will they harbor thought of death? They are deathless.
Fear of death, though worst of all fears, is the most potent of all sadhanas to gain wisdom and immortality for it creates a strong Vairagya in one struck with such fear. Fears of other kinds, unsettling people while they assail, disappear soon after without making any lasting impact. But the invincible fear of death by shaking some to the very roots of their being, often opens door to Eternal Life.
This common experience, a reality of life for everyone at some point in time, often goes to waste and is fruitless. The dispassion it causes is also short lived. Worldly experiences like enjoyment of sensual pleasures soon drive the fear away without the least trace till a subsequent encounter with death. But those, who by nature are dispassionate, given to introspective inquiry and strongly impressed by the impermanence of
life on earth, seek a remedy earnestly. They gain immortality either through contemplation on death or living the experience of death. History provides only two examples of such Mahatmas who trod on earth, namely Lord Buddha and Sri Bhagavan. These exemplary seekers, determined to unravel the mystery of death, with great fortitude, courage and tenacity of purpose took to nirvritti marga ( a life of abstention) and gained a deathless life by making the supreme sacrifice of offering all their attachments and individual self-hood as final oblation into the fire of Jnana. With the death of 'I' and 'mine', death became dead, and there is no more dying thereafter and no more sorrow or transmigration. Such Mahatmas die a death to their ego and to all non-self before they physically die and know that there is no death and that the death of ego before the physical death gains deathless life. Such death, indeed, is auspicious. Death, when it comes, claims only the husk of the body, but the kernel, eternal and divine, endures for ever. Therefore they, ever the core, are not disturbed by the thought of death.
The life of the jiva is one stretch of misery and suffering because the samsara, or worldly existence, by nature is objectified. It is a 'fallen' state by having been estranged from the essence or the inmost being, ULLadu. Moreover, the Jiva has allowed himself to be enslaved by the samsara. The escape route for people caught struggling in the maya of worldly existence is provided by the very miseries that they undergo.
continued.....
Ulladu Narpadu - Benedictory Verse 2:
continues...
Sri Bhagavan says that while dreaming, so long as the dreams are pleasant, the dreamer will not wake up. Miserable or fearful visions shake one up to wakefulness. Likewise, so long as the worldly life is happy and free from misery, one will not wake up from the Maya of illusory existence and realize one's true nature. Miseries of samsara and fear of death alone will lead one to salvation.
But why does fear arise at all in the first place? For one who has extinguished the ego, fear will not arise. Therefore the dread of death will also not arise. But one with dehatma buddhi (the saturated idea of I am the body) and with the externalized and fragmented perception regards death of his body as his own death. Fear arises due to a perception of a second, a sense of 'otherness'. Scriptures say, 'dwiteeyadvai bhayam bhavati' (fear is always of a 'second'). Man, who considers he is born cannot escape the fear of death. But death cannot mean non being. In deep sleep, there is no world and no 'other' being. Yet sleep, which is akin to death, is loved by all. Though consciousness is our very nature, we say we are unconscious in our deep sleep because we refer to qualified consciousness. The world and the body are so embedded in us, that the relative consciousness is taken to be the
Self. Sri Bhagavan explains:
"Owing to the I am the body notion, death is feared as being the loss of Oneself. Birth and death pertain to the body only, but they are superimposed on to Self, giving rise to the delusion that birth and death relate to the self." (Talks No. 567).
In a bid to overcome both birth and death, one seized by the fear of death looks up to the Supreme Being to save him, which generates faith in and devotion to Him. The only way of worship then, he finds, is to surrender to Him, which consists in giving himself up as well as his possession to that Lord of Mercy. The cause of fear, the body, the liable to birth and death, having been made over to the Lord, is no longer his own and therefore birth and death will not strike terror in him. The identity of the individual who gets frightened is lost. Self is realized and Bliss results. Thus, devotion prepares one for gradual release. Surrender is synonymous with Bliss itself. Hence Sri Bhagavan exhorts, "Learn what surrender is. It is to merge in the Source of the ego. (Talks No. 201.)
"Those seized with fear of death, obtaining refuge at the feet of the Lord, gain 'death'" means what they gain is not death but death of self hood. It is but mukti. "Dying without dying" is to win eternal life, delivered from the cycle of births and deaths.
continued....
Subramanian Sir,
I find self enquiry to be a very lonely practice. But I am so enchanted with this that I am not able to stop it. How do I know that what I am doing is right. Are there any indicators which show that I am doing it right? How do I know if this is not an escape from the world outside.
Sri Ramana Stuti Panchakam:
The group of five songs under the above title is chanted on saturday
evenings in Sri Bhagavan's Samadhi Hall. Satyamangalam Venkataramana Iyer, during his visit to Sri Bhagavan in Virupaksha Cave in 1910-11, wrote four poems and after his return to his place, sent the fifth one by post. This fifth song is Sri Ramana Sadguru.
This wonderful poem of 20 verses speak about Sri Bhagavan's state
beautifully. Whatever Iyer had observed were also observed my many mature seekers in later years.
A few verses from this Sri Ramana Sadguru:
4. He threw down and stood with His feet on Maya, the challenger; He did away with the deceitful senses and the mass of past karma.
5. He who was taken up and embraced by Lord Arunachaleswara, my Lord and Master - He is Grace which took form and stood as the wish fulfilling tree.
6. He clean forgot the three bodies and lived through the three pure states, without delighting in the transitory worldly life.
7. Seeing the soul of the body to be the Oversoul of the Universe, remaining still and growing ripe, His Heart became one with the Self. He revels in Its Bliss.
8. He who had as His Guru, the golden hued Siva of green fame with his beautiful matted hair - he became one with Him.
9. He pervades the five elements. He is not limited by the five sheaths. He removes the troubles of His devotees, and grants them Jnana.
10. The three gunas do not bar His
away. He is the primal God free from the taint. Men of merit seek, serve and fall at His feet.
11. He is Perfect Awareness fully aware of the primal cause and its effects. He is the destroyer and scatterer of illusion, the challenger.
12. His Feet have the glory of being praised by all the gods who stand round Him in humble devotion. As the Way, the Door and the King of Pure Knowledge, stands He.
16. He is the dear Lord, dweller in the Cavity of my Heart in unison with me, like salt in water. He is like father and mother. He is wonderful Reality Itself.
22. With the sword of Pure Knowledge strike down the cruel demon of ignorance now ruling the ego in the body. O Self Effulgent
Gem!
*****
Dear Shrini,
I can only give my views:
Self Enquiry, to start with, cannot be done 24 X 7. One can do it only for some time during a day, particularly if you are employed with tight work schedule and family cares. So you may begin to do for some time, inter spaced with meditation, pujas, Japa, reading Sri Bhagavan's works etc., As you proceed for some time, (there is no standard measure to gauge your progress) mental peace will be there, after such practice, in any situation. You anger will come down. Your greed will come down. You guilt feelings if any, will come down. Slowly the peace of mind would pervade the whole day.
This is an indication that you are proceeding in the direction.
In due course, japa, pujas, etc., will drop off one by one and you will be doing self inquiry only.
Subramanian. R
salutations to all:
Shrini:
["...I find self enquiry to be a very lonely practice. But I am so enchanted with this that I am not able to stop it. How do I know that what I am doing is right. Are there any indicators which show that I am doing it right? How do I know if this is not an escape from the world outside..."]
since you asked only subramanian sir, sorry for this unsolicited comment :-). depending upon one's ripeness, vichAra can assume a subtlety that may be unique to a seeker. yet, in the beginning, vichAra will appear as a 'method' and there is nothing better than turning to bhagavAn's works to understand the method everytime one is assailed by any kind of doubts relating to the concept or its practice. if you know tamizh, read bhagavAn's 'uLLadu nArpadu' & 'upadEsa undiyAr' & 'nAn yAr'. if not, the next best could be to read lakshmaNa sarmA's "Revelation" ('ramaNa hrdayam') that comprises the samskrt version of 'uLLadu nArpadu' along with its bare yet clear meaning.
as you said, if you are indeed enchanted by vichAra, perhaps nothing else might be necessary but if you think anything else may be of help (prayer etc.), you could do that as well (infact, reciting the ''uLLadu nArpadu' itself is a nice prayer) :-). i may well be wrong but from what i read in the blog, neither subramanian sir nor ravi sir (the two prolific contributors here) have vichAra as their primary form of sAdhanA! thus, you might as well open your question to those who practise vichAra as their principal sAdhanA...
Shrini,
"How do I know if this is not an escape from the world outside."
As I understand from what you have posted, your question is not on 'self enquiry' or what you think it is;you also say that you are relishing the practice.
The key thing that you seem to be asking is-how to determine whether it is not a mere escape from the world.This question is indeed a deep one and it is something that every seeker needs to ask.
The answer is quite simple-As long as we are looking for change in the circumstance that we find ourselves in-as long as we look forward to some sort of 'Vacation' from the impositions of the world process(samsara),as long as we look forward to a sort of withdrawal from the outer circumstance-so long we are caught up in 'escapism' only.
The sadhana has to deepen so that there is perfect indifference to the world process.What this means is that one is not depressed by any loss or difficulty,nor one is elated by any acquisition or Gain-
Equanimity.This equanimity is not endurance but serenity.The seeker senses that God or Self is the most precious thing worth living for.This 'sensing' is what is called Bhakti or Jnana.
The seeker who tends to operate from this center is ever in a state of equilibrium and even if tilted from the center,he will revert to the center.This is the sign of progress.
What R.Subramanian has said is equally valid-that whatever held sway now loses hold and Peace is experienced.
We talk of 'self enquiry' or 'Bhakti' as if they are different.There is only one path-that which takes us towards the core of our being.In 'Self enquiry' the seeker focusses his attention on the sense of 'I' and traces it to its source.In Bhakti,the seeker senses the source of everything-the very source of everything is God.This is love and peace.
Namaskar.
Shrini,
You have indeed asked a very simple and yet very important question.
How does one know if this is not an escape from the world outside...
David, I request you also throw light on this important question, as I felt, this is so, I too, feel, in a way, isolated from the world, as in, this path surely is most direct, and therefore, quite powerful than even Japa, Puja, etc...
I no longer share the same sentiments as others do, who seem to be much less isolated towards the world in their sadhana.
Is this just wrong perception or just a mistake?
Many things drop away, you get dispassion towards the worldly objects, strongly, as you know from within that it is Anithya - impermanent, so therefore, naturally, due to reflection, one stays away from everything that is Anithya.
Friends, I would also like to discuss about Virakthi too. How many have experienced virakthi? Or, I ask very fundamentally, what Virakthi really is.
How many have felt lonely, alone-ness, once having felt deeply, the Self.
Lets face it, we are, one and all
alone. Absolutely alone. How many of you are Hit but this? Really Hit by the magnanimity, unlimitedness of the Self.
Thank you all.
Nagaraj
Shrini,
You have indeed asked a very simple and yet very important question.
How does one know if this is not an escape from the world outside...
David, I request you also throw light on this important question, as I felt, this is so, I too, feel, in a way, isolated from the world, as in, this path surely is most direct, and therefore, quite powerful than even Japa, Puja, etc...
I no longer share the same sentiments as others do, who seem to be much less isolated towards the world in their sadhana.
Is this just wrong perception or just a mistake?
Many things drop away, you get dispassion towards the worldly objects, strongly, as you know from within that it is Anithya - impermanent, so therefore, naturally, due to reflection, one stays away from everything that is Anithya.
Friends, I would also like to discuss about Virakthi too. How many have experienced virakthi? Or, I ask very fundamentally, what Virakthi really is.
How many have felt lonely, alone-ness, once having felt deeply, the Self.
Lets face it, we are, one and all
alone. Absolutely alone. How many of you are Hit but this? Really Hit by the magnanimity, unlimitedness of the Self.
Thank you all.
Nagaraj
Nagaraj,
Your posts raises several fundamental questions.You have asked David these questions and I will confine myself to just share what I know.
1.What I have expressed in my post to shrini are not my 'sentiments'.
2.Isolation is a function of the 'Ego'.Isolation is what is Ego or 'I';To the degree that this sense weakens,to that degree there is freedom.
3.To be Alone is different-and to be alone means no 'isolation'.
The question of 'isolation' that you and shrini have asked has nothing to do with 'self enquiry' being more powerful(?)than japa or any other method.It is just that the moment that one starts Sadhana in earnest,one becomes acutely conscious of the ways of 'isolation'(I ,mine).Even in sadhanait is the egoistic efforts that predominate-the thought 'I am doing sadhana'.As long as this predominates,one remains isolated!This seems to be unavoidable as it is through the 'ego'(self effort) that sadhana has to be done for a greater part until one recognizes that sadhana is not done by one but for one.It is only when this recognition dawns that the feeling of 'isolation' drops away.
It is then that one realises that 'outer circumstances' do not matter;in fact one then realises that it is on account of outer circumstances that one could mature into this understanding.
One then realises that one need not 'escape' from anything.
Sri Ramakrishna says so beautifully and so simply:
"Do all your duties, but keep your mind on God. Live with all - with wife and
children, father and mother - and serve them. Treat them as if they were very dear to you,
but know in your heart of hearts that they do not belong to you.
"A maidservant in the house of a rich man performs all the household duties, but her
thoughts are fixed on her own home in her native village. She brings up her Master's
children as if they were her own. She even speaks of them as 'my Rama' or 'my Hari'. But in
her own mind she knows very well that they do not belong to her at all."
He is not expressing 'sentiment' but actual living.It is possible to actually live this.This living is what is sadhana and not doing this or that.
Namaskar.
Dear Shrini,
"I find self enquiry to be a very lonely practice. But I am so enchanted with this that I am not able to stop it"
You have concerns about this being an escape from the world! Still you are enchanted, it sounds wonderful to me.
Shrini you are ripe and perhaps, and I stress perhaps, the only thing missing is a living teacher to guide you further along the path and clear your few remaining doubts.
Siva temples sung about in Saiva
Canons:
(Lesser known temples.)
Tiru NanipaLLi - 609 304.
This temple can be reached from MayilAduthuRai by bus.
Siva is called NaRRuNaiyappar, one who is ever the good support. Uma
is called MalayamAn Madanthai, one who is like a deer. The holy waters (Tirtham) are called a tank named Sorna Tirtham. Tiru Jnana Sambandhar has mentioned this temple in 11 of his verses, Tiru Navukkarasar in 9 of his verses and Sundaramurti Swami in 11 of his verses.
This is the birthplace of Tiru Jnana Sambandar's mother. He was quite young when he came to this temple on the shoulders of his father. This place was a desert due to lack of rains and Tiru Jnana Sambandhar with his verses made this place into a seashore with people making a living out of fish.
Tiru Navukkarasar was given food mixed with poison by Jains here. Siva made that into a poison free food in this place. The saint mentions this miracle in his 4.70.
It is a beautiful temple with nice architecture. The circular terrace is quite famous.
*****
Sri Bhagavan about Maya:
Talks No. 471:
The avatars are said to be more glorious than the self realized jnanis. Maya does not affect them from birth. Divine powers are manifest; new religions are started; and so on.
Maharshi: (1) Jnani tvaimaiva me matam. (2) Sarvam khalividam brahma.
How is an avatar different from a Jnani. Or how can there be an avatar distinct from the universe?
Devotee: The eye (chakshu) is said to be the repository (ayatana) of all forms; so the ear (srotra) is of all sounds, etc., The one Chaitanya operates as all. No miracles are possible without the aid of the senses (indriyas) How can there be miracles at all? If they are said to surpass human understanding so are the creations in dreams. Where then is the miracle?
The distinction between Avatars and Jnanis is absurd. "Knower of the Brahman becomes Brahman only," is otherwise contradicted.
Maharshi: Quite so.
*****
Sri Bhagavan about Maya:
Talks No. 477:
........
........
Devotee: The rough and tumble of town life is not congenial to realization. Jungle retreats afford the necessary quiet and solitude.
Maharshi: One can be free in a town and may yet be bound in jungle retreats. It is all in the mind.
Devotee: The mind is again Maya, I suppose.
Maharshi: What is Maya? The knowledge that the mind is divorced from the Reality is Maya. The mind is in Reality only and not apart. This knowledge is the elimination of Maya.
.........
*****
Sri Bhagavan about Maya:
Talks No. 511;
.......
.......
Maharshi:
Deathlessness is not obtained through action or begetting offspring or wealth. Some attain that state through renunciation.
The Sage (that have conquered the senses) attain that Sat which is more supreme than Heaven and shining all alone in the Heart.
The adepts who by renunciation and one-pointedness are pure in heart and have known the certainty of Truth by the special knowledge proclaimed by Vedanta, get fully released in the Brahmaloka from the causal Maya at the dissolution of the body.
That alone which shines as the tiny Akasa void of sorrow, in the lotus heart, the tiny seat of the spotless Supreme in the inner core of the body is worthy of worship.
He alone is the Supreme Lord, who is beyond the Primal Word which is the beginning and end of the Veda and in which merges the Creative Cause.
......
......
*****
Sri Bhagavan about Maya:
Talks No. 537:
Once Sri Bhagavan said, "Desire constitutes Maya, and desirelessness is God."
Talks No. 579:
Avarana (veiling) does not hide the Jiva, in entirety. He knows that he is. Only he does not know who he is. He sees the world; but not that it is only Brahman. It is light in darkness (or knowledge in ignorance).
........
This veiling is a characteristic of ignorance. It is not the Self. It cannot affect the Self in any manner. It can veil only the Jiva. The ego is insentient; united with the light from the Self, it is called Jiva. But the ego and the light cannot be distinct from each other; they are always united together. The mixed product is the Jiva. The root of all differentiation. All the are spoken of to satisfy the questioners.
........
Avarana within veils the drik (the seer) and drisya (the seen) ---> I am the body idea.
Avarana outside veils the Lord's Creation ---> Multiplicity.
......
****
Ulladu Narpadu - Benedictory Verse 2:
continues....
One sees the face of death everywhere, and yet one does not want to die. The desire for deathlessness is universal. Then, there must be something wrong with the commonsense view of death. Meditation on death
is an essential part of the discipline for the philosopher and saint. Srimad Bhagavad Gita includes the realization of the misery and defect of death among the ingredients of wisdom, Jnana. (Ch.13.8). To the question "Is philosophy the practice of death?' Plato answers 'yes'; and adds that the philosopher is he who knows how to die with ease.
Before proceeding to the land of Death, in order to make true the angry and unthinking words of his father, Nachiketas consoles his sire saying: 'Like corn does a mortal ripen; like does he spring to life again.' (Katha I.6). If one understands the truth about death, one would be freed from the fear of death. This, however, comes only on the realization of the oneness of the Self. In order to pave the way for that experience, the Scriptures urge man to seek refuge in God, so that the death for him will lose its terror.
From the fangs of Vasuki came out the world-destroying poison. To escape its deadly effect, all began to flee, including the gods. Lord Siva, then gathered the poison on his palm and drank it. But He did not swallow it, in order that the beings located within His body may not perish. He retained the poison in His throat, thus receiving the epithets, Sri Kanta, Nilakanta, Nilagriva. Sivananda Lahari beautifully describes this. Sri Sankara asks: "Is it a jamun fruit or a life giving gulika that you held it in your throat?" (Sivananda Lahari 31.).
Socrates, to the question of Crito, "In what way shall we bury you, Socrates?" answers, "In any way you like, but first you must catch ME, the real ME...say that you are burying my body only and do with that whatever is usual and what you think best."
The universal conception of God is that He protects those who seek Him as their refuge. He is described as the Friend in need (Apat bhAndhavA), Helper of the helpless (anAtharakshakA), and so on. During the Blitz in England, a hymn was composed and set to music. It began with the lines:
God is our refuge, be not afraid,
He will be with you all through the
raid. (Mass Observation - Puzzled People).
continued.....
Ulladu Narpadu - Benedictory Verse 2:
continues....
Some pious people seem to welcome crises so that they may turn to God and seek His protection. At the end of the Mahabharata War, when Sri Krishna asked Kunti (mother of PAndavAs) to ask for a boon, she said: 'Let misfortunes befall us ever.'
What can be worse than the fear of death? And, to whom else people go for refuge than to the One who is eternally free from death? The story is told in the Puranas of Markandeya who, according to the decree of Destiny, was to die at the age of sixteen. He took refuge in Lord Siva, was saved from the clutches of death. He became immortal, an eternal youth of sixteen, where the time had just stopped!
The great turning point of Sri Bhagavan was itself made possible by fear of death. One day when He was seventeen and quite healthy, the fear of death seized Him, and He took up the challenge. He dramatized death, and worked out the consequences in His own mind. He stopped fearing death and instead looked at death as an object. And the great discovery dawned upon Him that the Self is untouched by death, and that He is deathless Self. Recalling this experience long afterwards for the benefit of spiritual aspirants, Sri Bhagavan says: 'The "I" or my 'Self' was holding the focus of attention by a powerful fascination, from that time onwards. Fear of death had vanished at once and for ever. Absorption in the Self has continued from that moment right up to His leaving the body. Other thoughts may come and go like the various notes of a piece of music, but the "I" continues like Sruti or the unvarying, basic or fundamental note, which accompanies and blends with all other notes. (Self Realization, B.V. Narasimha Swami.)
The fear of death comes to one, only at the empirical level of plurality. Scriptures declare: Verily, fear arises from a second. (Brah. I.iv.2). 'When, indeed he makes but the smallest distinction in it (the Self), there is fear for him.' (Taitt. II.7). "He who sees the difference, as it were, here, goes from death to death." (Katha. IV.10).
The second verse speaks of Saguna Brahman - the Lord with attributes - Mahesa, who grants mukti to those who offer their selfhood, which is an act of ripened piety. Thus it delineates the characteristics of Saguna Brahman, who bestows immortal life and eternal Bliss on a seeker who surrenders his all, including himself, to the Lord. Therefore surrender itself is a mighty prayer.
The verse draws attention to two levels of experience; at one, fear of death drives one to the feet of the Lord, seeking His refuge; at another, no such fear arises due to the advaitic experience of Unity, which is a state of fearlessness and deathlessness. All the forthcoming forty verses exude Sri Bhagavan's advaitic experience.
concluded.
Dear All,
Due to self enquiry, I see meaning in many of verses & books I read and songs i hear almost daily, not all about spirituality. So it is difficult to not do it 24x7. Even japa has a new meaning.
S - the intention of my question was to get a response and not to get it only from Subramanian Sir alone. I will definitely delve into these works suggested by you which will be of help. Ravi's words "This seems to be unavoidable as it is through the 'ego'(self effort) that sadhana has to be done for a greater part" is spot on. This definitely helps. hey jude - your comment could be a cat among pigeons for my monkey mind, though who would not say no to a guru. The very fact that so many replied within 12 hours of posting my query shows guru is every where. "Ask and it shall be given".Tagore's words in Ekla Chalo says about isolation - "If they do not hold up the light when the night is troubled with storm, O thou unlucky one, with the thunder flame of pain ignite thy own heart and let it burn alone." - Strange, how we end having answers to our own queries...
salutations to all:
Shrini/Ravi/Others:
so long as there is a 'feeling of loneliness', there may persist a 'tendency to escape' :-). all such impressions only serve to indicate the cavities of one's endeavour and thus implying the need for more & more sAdhanA. ravi's response to you & your quoting it reminded me of a pithy reply given by lAhiri mahAsaya - "No one does anything; all is done by God. The jiva [individual] is only an excuse; remain abidingly focused on that Divine Guru; in this is beneficence [blessing]." (from the 'patrAvali' comprising succint replies given through post by lAhiri mahAsaya to his disciples) :-)
Dear Ravi,
Thank you for sharing your insights, it sure has provided me some food for contemplation.
Thank you
Dear S,
Lahiri Mahasya's quote makes one further hopeless :D
"Jiva is only excuse"
Somebody asked Bhagavan who first saw him in Virupaksha cave living very minimally, and after many years when he saw him amdist various luxuries, he says to Bhagavan "O' Bhagavan, How spoilt have you become? How austere life you were living when you were in Virupaksha cave, and now look at you, you are enjoying all luxuries" Bhagavan responded, "hmm, yes, I am spoilt, you are right!"
Another devotee, who was sitting there, could not contain his heart, he asked Bhagavan, "What is this Bhagavan, some person comes and tells you that you are spoilt, and you too are telling him, that, yes, you are spoilt, what is this Bhagavan?" Bhagavan responded, yes, what he said is absolutely correct, this "I" or the Jiva or the individual is completely spoilt. Is it not the Truth?
Nagaraj
One of the reason why we or I get a doubt whether it is an 'escape' is that in Bhagavan's teachings, little is said about Karma yoga.Karma yoga has been dealt in detail in Gita and all other spiritual speakers speak so much about this.Bhagavan only says "It is that yoga in which the person does not arrogate to himself the function of being the actor". Whoosh.... this has gone over my head :) But Gita's "Karmanyeva.." gives the three simple rules - 1.You have right over action, not to their fruits,2.Don't think you are the cause of the results 3. Never be attached to not doing your duty. If we look deeper into this, this leads to what Bhagavan has said. But Krishna's words seem like specific action points which one can follow.
salutations to all:
Nagaraj:
["...Bhagavan responded, yes, what he said is absolutely correct, this "I" or the Jiva or the individual is completely spoilt. Is it not the Truth ..."]
:-) sorry for asking but the sceptic in me would like to know the 'source' of this incident. of course, bhagavAn is bhagavAn and bhagavAn need not at all be in my category cobwebs, yet the answer given by bhagavAn strikes me as rather un-bhagavAn-ish! :-)
every serious sAdhanA besides being lonely is also paradoxical (the paradox wears away, though!) - i.e., a seeker has to put all the effort he can and yet not consciously ruminate over such sAdhanA, and as soon as the concept of a 'measure' creeps in the same has to be extinguished through vichAra (or through any other potent weapon) :-)
Dear S,
I heard this incident from Sri Nochur Venkatraman's Pravachanam.
Nagaraj
Dear Friends,
I am sharing with you this wonderful article -
http://murugan.org/research/jayavelu.htm
Nagaraj
Siva temples sung about in
Saiva Canons:
(Lesser known temples.)
Ambar mAkALam - 609 503:
This temple can be reached by us from Karaikal (Puducherry Territory). It is about 3 kms from a place called Poonthottam, in the Karaikal- Poonthottam bus route.
Siva is called MahAkALeswarar. Uma is called Pakshya Nayaki, (?). The holy waters of the temple (Tirtham) are a tank called MahAkaLa Tirtham.
The temple tree is Karungali Tree.
Tiru Jnana Sambandha has mentioned this temple in 33 of his verses.
This is the place where Somasi Mara Nayanar (one of the 63 Saints of Periya Puranam) conducted his Vedic sacrifices. Even today in the month of Vaikasi (Vaisaka month) on the day of Aslesha star, the Saint's Vedic sacrifices are remembered by means of a festival.
This is said to be the place, where Kali did tapas to ward of her sin in the killing of two demons, Amban and Ambasuran. Nagaraja, the king of serpents also prayed here. There is a special shrine for Kali. There are also metal idols for Somasi MaRa Nayanar, Sundarmurti, his wife Paravai and Nagaraja.
*****
Sri Bhagavan about Maya:
Talks No. 589:
.......
......
Devotee: How to be rid of thoughts? Is it as said in the Atma Vidya - the eye of the mental eye, etc.,
Maharshi: there the mind stands for ether, Being, Sat; and the eye for Knowledge (Chit); Both Sat and Chit together form the universe.
Devotee: How to realize the same?
Maharshi: As pointed out in the Atma Vidya, 'being the eye of the mental eye, the ether of the mental ether...' meaning, the Knowledge behind the relative knowledge, the Chit-Ether containing the mental ether, remains as the Only One always shining bright.
Devotee: Still I do not understand. How shall I realize it?
Maharshi: It is also said there, 'Remain free from thoughts,' and 'it is realized only in mind drawn within.' Therefore, the mind made free from thoughts and merged in the Heart is Chit Itself.
Devotee: In the aforesaid mental ether Iswara or Hiranyagarbha?
Maharshi: Can the latter remain independent of the former? The same is Iswara and Hiranyagarbha.
Devote: How do they differ from each other?
Maharshi: The Immanent Being is called Iswara.
Devotee: Is not the Immanent Being Chitakasa only?
Maharshi: Immanence can only be with Maya. It is the Knowledge of Being along with Maya. From this subtle conceit Hiranyagarbha. From the latter the gross conceit Virat.
Chidatma is Pure Being only.
******
Sri Bhagavan about Maya:
Talks. No. 644:
.........
.........
Maharshi: A man who is dead never returns to say that he died, whereas the man who had slept says that he slept.
Devotee: Because this is temporary death.
Maharshi: If death is temporary, what is it that is real?
Devotee: What is meant by the question?
Maharshi: If life and death be temporary, there must be something which is not temporary. Reality is that which is not temporary.
Devotee: There is nothing real. Everything is temporary. Everything is Maya.
Maharshi: What does Maya appear?
Devotee: Now I see you. It is all Maya.
Maharshi: If everything is Maya, how does any question arise?
Devotee: Why should there be reincarnation?
Maharshi: For whom?
Devotee: The Perfect human being.
Maharshi: If you are perfect, why do you fear to be reborn? It indicates imperfection.
Devotee: Not that I fear. But you say that I must be reborn.
Maharshi: Who says it? You are asking the question.
Devotee: What I mean is this. You are a Perfect Being. I am a sinner.
You tell me that I being a sinner must be reborn in order to perfect myself.
Maharshi: No. I do not say so. On the other hand I say that you have no birth and therefore no death.
Devotee: Do you mean to say that I was not born?
Maharshi: Yes, you are now thinking that you are the body and therefore confuse yourself with its birth and death. But you are not the body and you have no birth and death.
Devotee: Do you not uphold the theory of rebirth?
Maharshi: No. On the other hand, I want to remove your confusion that you will be reborn. It is you who think that you will be reborn.
See for whom this question arises. Unless the questioner is found, the questions can never be set at rest.
Devotee: This is no answer to my question.
Maharshi: On the other hand, this is the answer to elucidate the point and all other doubts as well.
Devotee: This will not satisfy all others.
Maharshi: Leave others alone. If you take care of yourself others can take care of themselves.
Silence followed. He left in a few minutes apparently dissatisfied with the talks.
Sri Bhagavan said after a few minutes: This will work in him. The
conversation will have its effect.
.......
.......
******
Sri Bhagavan about Maya:
Talks No. 649:
Mr. Thompson, a very quiet young gentleman who is staying in India for some years and studying Hindu philosophy as an earnest student asked:
Srimad Bhagavad Gita says: "I am the prop for Brahman." In another place, it says, 'I am in the heart of each one.' Thus the different
aspects of the Ultimate Principle are revealed. I take it that there are three aspects, namely: (1) the transcendental, (2) the immanent and (3) the cosmic. Is Realization to be in any of these or in all of them? Coming to the transcendental from the cosmic, the Vedanta discards the names and forms as being Maya. But I cannot readily appreciate it because a tree means its trunk, branches, leaves, etc., I cannot dismiss the leaves as Maya. Again Vedanta also says that the whole is Brahman as illustrated by gold and ornaments of gold. How are we to understand the Truth?
Maharshi: The Gita says: Brahmano hi pratsihtaham. If that 'aham' is known, the whole is known.
Devotee: It is the immanent aspect only.
Maharshi: You now think that you are an individual, there is the universe and that God is beyond the cosmos. So there is the idea of separateness. This idea must go. For God is not separate from you or the cosmos. The Gita also says:
The Self am I, O Lord of Sleep,
In every creature's heart
enshrined.
The rise and noon of every form,
I am its final doom as well.
(B.G. X.20)
Thus God is not only in the heart of all, He is the prop of all, He is the source of all, their abiding place and their end. All proceed from Him, have their stay in Him, and finally resolve into Him. Therefore He is not separate.
Devotee: How are we to understand this passage in the Gita:
"This whole cosmos forms a particle
of Me."
Maharshi: It does not mean that a small particle of God separates from Him and forms the Universe. His Sakti is acting. As a result of one phase of such activity, the cosmos has become manifest. Similarly, the statement in Purusha Sukta, "All beings form His one foot, (Padosya viswa bhutani) does not mean that Brahman is in four parts.
Devotee: I understand it. Brahman is certainly not divisible.
Maharshi: So the fact is that Brahman is all and remains
indivisible. He is ever realized. The man does not however know it. He must know it. Knowledge means the overcoming of the obstacles which obstruct the revelation of the Eternal Truth that the Self is the same as Brahman. The obstacles form altogether your idea of separateness as an individual. Therefore the present attempt will result in truth being revealed that the Self is not separate from Brahman.
*****
Sri Bhagavan about misery and suffering:
Talks No. 107:
Swami Paramahamsa Yogananda had arrived with four others in the
Asramam.
Later the Yogi asked: How is the spiritual uplift of the people to be effected? What are the instructions to be given to them?
Maharshi: They differ according to the temperaments of the individuals and according to the spiritual ripeness of their minds. There cannot be any instruction en masse.
Devotee: Why does God permit suffering in the world? Should He not with His omnipotence do away with it at one stroke and ordain the universal realization of God?
Maharshi: Suffering is the way for Realization of God.
Devotee: Should He not ordain it differently?
Maharshi: It is the way.
Devotee: Are Yoga, religion etc., antidotes to sufferings?
Maharshi: They help you to overcome suffering.
Devotee: Why should there be suffering?
Maharshi: Who suffers? What is suffering?
No answer! Finally the Yogi rose up, prayed to Sri Bhagavan's blessings for his own work and expressed great regret for his hasty return. He looked very sincere and devoted and even emotional.
*****
Sri Bhagavan about misery, suffering:
Talks No. 241:
Devotee: How to avoid misery?
Maharshi: Has misery a shape? Misery is only unwanted thought. The mind is
not strong enough to resist it.
Devotee: How to gain such strength of mind?
Devotee: By worship of God.
Devotee: Meditation of God of Immanence is hard to understand.
Maharshi: Leave God alone. Hold your Self.
Devotee: How to do japa (repetition of mantras)?
Maharshi: It is of two kinds -- gross and subtle. The latter is meditation on it and it gives strength to the mind.
Devotee: But the mind does not get steady for meditation.
Maharshi: It is due to lack of strength.
Devotee: Sandhya is usually done mechanically. Similarly other religious duties. Is it useful? Is it not better to do japa, etc., knowing their meanings?
Maharshi: Um! Um!
******
Ulladu Narpadu - Main Text - Verse 1:
nAm ulaham kANdalAl nAnAvAm sakti uLa
or mudhalai oppal oru thalaiye -
nAma uru
Chittiramum pArpAnum sErpadamum or
oLiyum
atthanaiyum thAnAm avan.
Because we directly perceive the world (as seen by the eyes), the acceptance of the first principle with power to appear as many with varied names and forms is conceded with certainty by all. The world picture of manifold names and forms, the individual Jiva who perceives it, the basic screen that supports the pictures, and the light of Awareness that illumines them all - all these four -- are but He, the Atman, the First Cause, that shines as the Self and nothing else.
The theme of the first verse is the ground of the universe and the nature of that ground. One of the perpetual questions raised by philosophers and religionists is about the origin of the universe.
Svetasvatara Upanishad begins by posing this question, and after, setting forth alternative views, gives its own conclusive answer: 'What is the cause? Is it Brahman? Whence are we born? Whereby do we live? And on what are we established? Overruled by whom, in pleasures and pains, do we live our various conditions, O ye knowers of Brahman? Time, or nature, or necessity, or chance, or the elements, or a womb, or a person are to be regarded as the Cause. Not a conjunction of these, because of the existence of the soul. Even the soul is impotent over the cause of pleasure and pain. Those who pursued the path of meditation saw the self-power of God concealed in his own qualities. He is the one who rules over all these causes, from 'time' to the 'soul' (Sveta. I. 1-3).
The manifold universe cannot be the product either of an inert substance or of a limited sentient being. It requires as its basis and origin an omniscient, omnipotent Being. That is what we call God.
The second aphorism of the Brahmasutra deals with the same topic. It defines Brahman as that whence the origin, etc., of the universe take place. Explaining the meaning of this aphorism, Sri Sankara says: Of this world which is differentiated by names and forms, which contains many agents and enjoyers, is the abode of fruits of actions regulated in accordance with place, time, and cause, and the nature of whose structure cannot be even imagined by the mind, the origin, subsistence, and dissolution proceed from that omniscient omnipotent cause, which is Brahman.
(Sri Sankara's commentary I.i.2) Here again, the meaning is that if we have to postulate a First Cause, it must be an omniscient and omnipotent Being.
Meykandar's Siva Jnana Bodham which is the basic text of the Saiva Siddhanta sets forth at the outset the causal argument for the reality of God. The first Sutra reads thus" As the universe which is spoken of as 'he', 'she' and 'it' is subject to the three modifications - origin, growth and dissolution, - it must be what is created. Owing to its conjunction with the impurity of AnavA (ignorance), it comes out of Hara (Siva) to whom it returns at the end. Hence, the wise that Hara is the First Cause.
continued...
My apologies if this query is out of place. A doubt. imagine a person who has no sensory perception of any of his sense organs. In such a state will he -
1. be in Samadhi state - he his not conscious of the outer world.
2. still have an active mind - though do not know what thoughts & dreams he will get.
Though I know that Bhagavan would have replied "why do you want to know", still want to understand the role of sense organs in realisation.
Shrini
The person, perhaps is a tree or something. Each kind of living being has certain number of sensory perceptions.
In the scenario you have presented, such a one cannot be a human being. And it does not mean that that being without these 5 sense perceptions is realised or is in samadhi.
Nagaraj
shrini,
"still want to understand the role of sense organs in realisation."
You seem to be suggesting(in the form of a doubt!)that shutting oneself from the world,being without thoughts is not realization.
Yes,I agree.
What role the senses play in Realization?The core sense that sees through eyes,hears through the ears,smells through the Nose,tastes through the tongue and touches through the sense of touch is the mind.The senses provide the stimuli to the mind to evaluate and expand.The thinking mind is also called the sixth sense.The 5 senses are common to animals and homo sapiens.It is the Sixth sense that has the potential to differentiate Humans from the rest of creatures.
It is the sixth sense,the mind has to have its schooling in the world and through that to expand and relate to what it observes through the wonderful senses(Why depreciate the senses!).The mind derives joy and sorrow through such contacts with the outside world-It experiences joy when it touches something agreeable to it,or sorrow when it touches(I mean all the 5 senses)something not agreeable.It thus learns to seek only enjoyment and set aside misery.It anticipates what is going to come next and is unsure,uncertain of what is going to be experienced next-Is it Enjoyment or misery?This uncertainty is 'Fear'.
All creatures go through the cycle of Sukam,Dukkam and Bhayam.
Lesser creatures are content with just these three.In man,it creates the identity,the 'Ego'.He is not only the 'Enjoyer' but he wants to safe guard and enhance 'enjoyment'and avoid 'misery' through appropriate action,by action as a 'Doer'.This 'Doership' is what distinguishes Humans from the rest of creatures who are only 'Enjoyers'(by and large).In addition to just enjoying the world,he wants to thus expand his dominion and control the 'outcome'.He thus develops an 'image' in terms of power and position(this is common to animals to some extent)and also thus develops an 'image' of himself-I am 'So and so',I am great,I have to be respected by others,I have to be known by what I possess and what I profess,etc ,etc.
It is given to the thinking man to see the repetetive nature of Sukam,dukkam and Bhayam and graduate into something beyond.This Graduation is necessarily a Gradual process and surely the cycle of sukam,dukkam and bhayam cannot be wished away.
continued...
The Role of Senses continued...
He thus learns to bridge the Gap between sukam and dukkam and he learns to employ the very same senses in a more refined way-This is where aesthetic sense comes in-Through the aesthetic sense,he finds that sorrow is profound as well and learns to enjoy sorrow as well!(I do not want to write an essay,but I want to project the 'Drift' from the earlier 'Black and white'scenario).
All arts and sciences spring from this noble purpose-Man appreciates Beauty,appreciate Good sounds and music,appreciate 'others',share with others and it is only through such interactions the refinement and schooling become complete.
It is only after this schooling is complete that one can expect to graduate into something 'Beyond' wherein the cycle turns and reaches into exploring one's identity-The core of Being.
This Grand discovery of the Being is necessarily the efflorescence in the Becoming.It cannot be discovered by stunting the 'Becoming',by a premature withdrawal.
I am cutting the story short-but I should say that senses indeed play a Great role in this efflorescence if the mind makes good use of them.
Nothing in nature is trivial that any man can say-'It is of no use'!
Refinement of the senses is an important and indispensable Sadhana -and this is why the way of Bhakti places the maximum importance on 'Poo mAlai' and 'pA MAlai'(Worship through Flowers and Worship through Songs.i.E that the aesthetic sense of Sight and Hearing and hence through words,should be placed at the service of the Lord).
Self Realization is not possible by just jettisoning or shutting out the senses and stopping the Machinery of the mind and stopping it forcibly.
Namaskar.
Shrini,
"The senses provide the stimuli to the mind to evaluate and expand."
I should say that the mind does not only expand but also acquires a certain depth in the process of ripening.Just like as the Tree as its branches and leaves reach out to the sky in its endeavour to have more of the sunshine,and at the same time its roots dig deep into the earth in search of Water.
In similiar manner worship of the visible forms through the senses ,the mind reaches out and plumbs its depth ,into its source at the same time.
In actual practice every worshipper of 'Idol'(clay image!)feels this depth.This depth is what makes the 'Idol' a Living one!So it is not true that one 'concentrates ' on the idol!One may as well choose any other object like a Pepsi tin can if he were to practise 'Concentration'!
the Purpose of all worship is to discover this 'Depth' of one's being,the very essence of Being.The aim of 'Self Enquiry' is this plunging into one's depth.All approaches are equally valid and it is a matter of temperament,what Nature has endowed to one.
What a sincere seeker should be weary of is jumping onto the "Bandwagon'.He should have the courage to stick to what works for him and not be lured into some more 'Direct' or 'Powerful' or 'Effective' method.
The Guru will guide one and even a seemingly trivial act or simplest of acts guided by him will be more profound than the so called 'Loftiest' or 'Ultimate' method.He will not be diverted by any other method or approach,while at the same time not have a dogmatic attitude towards the approach that he has taken.
Sadhana is all about Living life and not practising this or that 'Method'.
Namaskar.
Siva temples sung about in Saiva
Canons:
(Lesser known temples.)
Tiru Punkoor 609 112:
This temple is about 5 kms from Vaitheeswaran Kovil. One can also reach the temple from Chidambaram.
The temple is famous with Nandanar's (Tiru NALaipovar) life history. Before having darshan of Siva in Chidambaram, he went to Tirupunkoor. He could not enter the temple since he was an outcaste. He wanted to have darshan, however, from outside. Nandi (the Bull) was in front of Siva and thus was hiding Siva from the view of Nandanar. 'Malai pol paduthirukku or mAdu', Nandanar says - a bull is sitting like a hill..' Siva our of great compassion towards Nandanar, told Nandi to stay a little away, so that the devotee could see Him.
'ChaRRe vilahi irum piLLAi..
One can see, even today, Nandi keeping away from the straight line to Siva Lingam.
Siva is called Sivaloka Nathar. Uma is called Chokka Nayaki Amma. The holy waters (tirtham) are a tank called Ganapati Tirtham. The temple tree (Sthala Viuruksham) is Pungai Tree (?).
Tiru Jnana Sambanda mentions this temple in one of his verses, Tiru Navukkarasar in ten of his verses and Sundaramuri in ten of his verses.
The temple tank is said to have been dug by Nandanar. There is a shrine for Nandanar where he appears with his gruel pot and spade.
This temple is also connected with the Periya Puranam saint, Eyar kon KalikkAmar, where Sundaramurti and KalikkAmar became friends, after some misunderstanding with each other.
Siva Lingam is ever adorned with silver casket. It is very rare to see the Lingam without silver casket. Linga is also adorned with the fragrant paste called Punugu. I think this is called Kasturi, which comes from the body of a particular type of deer.
After Triupura Samhara, the three demons were said to have come to this temple to pray to Siva.
****
Sri Bhagavan about misery, suffering:
Talks No. 276:
.......
Sri Bhagavan said:
....If you cease to identify yourself with the body, but see the real Self, this confusion will vanish. You are eternal. The others also will similarly be found to be eternal. Until this truth is realized there will always be grief due to false values arising from wrong knowledge and wrong identity.
She: Let me have the true knowledge
by Sri Bhagavan's Grace.
Maharshi: Get rid of the "I-thought". So long as 'I' is alive, there is grief. When 'I' ceases to exist, there is no grief. Consider the state of sleep.
She: Yes. But when I take the 'I-thought', other thoughts arise and disturb me.
Maharshi: See whose thoughts they are. They will vanish. They have their root in the single 'I-thought'. Hold it and they will disappear......
......
****
Sri Bhagavan about misery, suffering:
Talks No. 290:
..........
..........
Devotee: When duhka (misery) overpowers me, enquiry is impossible.
Maharshi: Because the mind is too weak. Make it strong.
Devotee: By what means?
Maharshi: Sat sangha, Iswara
Aradhana, Pranayam - (association with the wise, worship of God, breath control).
Devotee: What happens?
Maharshi: Misery is removed. Our aim is removal of misery. You do not acquire happiness. Your very nature is happiness. Bliss is not newly earned. All that is done is to remove unhappiness. These methods do it.
Devotee: Association with the wise may strengthen the mind. There must also be practice. What practice should be made?
Maharshi: Yes. Practice is necessary too. Practice means removal of predispositions. Practice is not for any fresh gain. It is to kill the predispositions.
Devotee: Abhyasa (practice) should give me the power.
Maharshi: Practice is power. If thoughts are reduced to a single thought the mind is said to have grown strong. When practice remains unshaken it becomes sahaja (natural).
Devotee: What is such practice?
Maharshi: Enquiring into the Self. That is all. Atmanyeva vasam nayet...
Fix the mind on the Self.
..........
*****
Sri Bhagavan about misery, suffering:
Talks No. 321:
Devotee: Miseries appear in Jagrat. Why should they appear?
Maharshi: If you see your Self they will not appear.
Devotee: If I turn to look who I am I do not find anything.
Maharshi: How did you remain in your sleep? There was no 'I-thought' there and you were happy. Whereas there are thoughts flowering in the wake of the root thought 'I' in the Jagrat and these hide the inherent happiness. Get rid of these thoughts which are are the obstacles to happiness. Your natural state is one of happiness as was evident in your sleep.
Devotee: I do not know anything of my sleep experience.
Maharshi: But you know that it was
happiness. Otherwise you would not be saying, 'I slept happily'. When there is no thought, no 'I', and nothing. In fact except yourself, you are happy. That is the whole Truth.
That is exactly what is conveyed by the Mahavakya Tatvamasi. (You are That). Find your Self; and then 'That' is known.
Devotee: How is that Brahman?
Maharshi: Why do you want to know of Brahman apart from yourself? The scripture says, "You are That". The Self is intimate to you and you cannot indeed be without the Self. Realize it. That is the Realization of Brahman also.
Devotee: But I am unable to do it. I am too weak to realize my Self.
Maharshi: In that case surrender yourself unreservedly and the Higher Power will reveal Itself.
Devotee: What is unconditional surrender?
Maharshi: If one surrenders oneself there will be no one to ask questions or to be thought of. Either the thoughts are eliminated by holding on to the root thought 'I' or one surrenders oneself unconditionally to the Higher Power. These are the only two ways for Realization.
******
Sri Bhagavan about misery, suffering:
Talks No. 343:
Devotee: Even as the hand is cut off, one must remain unaware of it because Bhagavad Gita declares that the Self is different from the body.
Maharshi: Does Jnana consist in being unaware of the pain of injury?
Devotee: Should he not remain unaware of pain?
Maharshi: Major operations are performed under anaesthetics, keeping the patient unaware of the pain. Does the patient gain Jnana too, at the same time? Insensibility to pain cannot be Jnana.
Devotee: Should not a Jnani (a sage) be insensible to pain?
Maharshi: Physical pain follows body consciousness. It cannot in
the absence of body consciousness. Mind, being unaware of the body, cannot be aware of its pains or pleasures. Read the story of Indra and Ahalya in Yoga Vasishta. There death itself is said to be an act of mind. Pains are dependent on the ego. They cannot be without the 'I' but I can remain without them.
*****
Ulladu Narpadu - Main Text - Verse 1:
continues.....
Western philosophers and theologians
also have argued that God must be postulated as the ground of the universe. One of the proofs for the existence of God given by Descartes runs as follows: 'I have in me the idea of God. Now, nothing can come from nothing; whatever exists must have a cause for existing. And, the cause must be at least as great as the effect. I myself cannot be the cause of the idea of God; for I am finite, imperfect being, while the idea of God is that of a perfect, infinite being. Hence this idea must have been placed in my mind by an infinite being or God, and God must exist. Reflecting upon the idea of God, we also realize that he must be eternal, omniscient, omnipotent, and the source of all goodness and truth; the creator of all things.'
Sri Bhagavan refers to this well known argument when he says, 'Because we perceive the world, the acceptance of multi-powered First Principle is settled.' The Sage does not mean to teach, however, that the argument is without flaw or that it must be accepted as expressing the final truth. The notion of causality is riddled with contradictions. Even the expression 'First Cause' is contradiction in terms. And yet, there is an innate tendency of the mind to search for the causes. So long as we are conditioned by relative existence, we cannot help seeking explanations of things in terms of their causes. And, however unsatisfactory and untenable this procedure may be in the last resort, we have to postulate a First Cause. While naturalists trace the origin of all phenomena to Nature or Prakrti, the theists consider God to be the author of the universe. The advantage of theism over naturalism is that it attempts to explain the lower in terms of the higher -- the space-time world in terms of life, in terms of mind, and all in terms of the Deity. As Browning puts it,
All tended to mankind,
And man produced, all has its end
thus far;
But in completed man begins anew
A tendency to God.
There are two types of theism - one which holds that God is external to the world, and is only its instrumental cause, and the other, according to which, God is the material as well as the instrumental cause. The Nyaya Vaisesika theism may be cited as a representative of the first type. It is admitted in this system that God is the ultimate cause of the creation, sustentation and destruction of the world. But he makes the world, not out of nothing, nor out of himself, but out of primal atoms, space, time, ether, minds and souls which are co-eternal with him. One of the analogies given is that of the making of pots by a potter. The world which is a product and consists of component parts must have had a Maker. That Maker of the world must be an intelligent being, 'possessed of that combination of volition, desire to act, and knowledge of the proper means which sets in motion all other causes, but is itself set in motion by none.' In short, God is the unmoved mover of the universe.
continued....
Ulladu Narpadu - Main Text Verse 1:
continues...
The Sakta, Visishtadvaita and Advaita Vedanta teach that God is both material and the efficient cause of the world, to regard Hims as the efficient cause alone would be set to limit Him. Iswara is abhinna-nimitta-
upAdAna kArana. If God is the cause of the world, He must be its SOLE Cause, God is self established and self complete. He is not in need of any extraneous matter to shape the universe. The Chandogya says: 'In the beginning, this world was just Being (Sat, Ulladu), one only without a second. It thought unto itself: 'Would that I were many! Let me procreate myself!' 'From It emanated heat, water, food and all beings.' (Chand. VI, I-III). So, the primal Being is one; and out of that the world of plurality has come into existence. Abhirami Bhattar says: 'onRai arumbi palaVai virinthu..' in his Andati. The spider weaving its web out of its own vitals, the growth of vegetation on the earth, and of hairs on a living body are given as examples in Mundaka, for showing that Brahman unfolds the universe out of its own substance; Just as as a spider puts forth and withdraws (its thread) just as the herbs rise on the earth, just as on living persons the hairs of the head and body grow, so from the Imperishable arises everything here. (Mundaka. I.i.7).
A mantra of the Rg Veda, which is
repeated in the Brahadaranyaka says, 'The Lord on account of his Mayas us see as manifold, (Brh.II.v.19).
And through these forces, the entire world of plurality is created, sustained and destroyed. Thus the One becomes the Many but is Sakti which is the seed of plurality. Hence Sri Bhagavan refers to the root reality as the multi-powered First Principle. (nAnAvam sakti uLa..)
To argue that Brahman Itself has changed into the changing world of multiplicity is untenable. Brahman is ever changeless and this as been the direct, non meditated experience of the Jnanis. If Brahman were to change into something else, it goes against the nature of Brahman - changelessness. Milk once converted into curd cannot turn into milk again. The superimposition of the world on Brahman is due to nescience. Nescience is not a substance. It is due to Maya (ma-not; ya-which; maya that which is not.) This is a special power of Brahman, sung about by Sri Bhagavan in Verse 6 of Sri Arunachala Ashtakam., as "wondrous power which is not apart from Thee."
Once a devotee queired Sri Bhagavan: "Why did the impure world of Maya come from Brahman?" Sri Bhagavan answered, "Everything is Pure. Only the mind with its proclivities and vasanas, which comes in between Brahman and the world is impure. Its elimination will render everything pure."
The content of this verse can be understood better by the example of the rope and the snake. The rope, which can never become a snake, appears as a snake due to ignorance. Brahman appearing during the period of ignorance as the world, shines as Brahman when the world-appearance is erased with the dawn of wisdom. As the rope alone was the truth even during the 'appearance' of the snake, Brahman alone is real, even when the world appears.
sarvam kalvidham Brahma
All is verily Brahman.
Muruganar says:
If seer and object differed in
being
Seeing would be impossible.
Seeing does occur, one needs
Must know that they are one in Being.
- Guru Vachaka Kovai Verse 639:
(Tr. K.Swaminathan.)
Main Text Verse 1 - concluded.
Siva temples sung about in Saiva
Canons:
(Lesser known temples.)
Tiru Cheyjnalur 612 504.
This temple is about 1 km from Tirup panandAL. One can also reach this temple from Kumbakonam. This is the birth place of Chandeswara Nayanar of Periya Puranam.
There is a separate shrine for Chandeswara, where he appears as Ardhanari, half woman and half woman, like Siva. This is also the birth place of the famous Sri Vaishnava Commentator named Periya
VAchAn Pillai, who wrote commentary
for the 4000 divine songs of Sri Vaishnaites called NAlAyira Divya Prabandham.
Siva is called Satyagiriswarar. Uma is called Sasidevi Ammai. The tirtham (holy waters) is a tank called MaNNiyARu.
Tiru Jnana Sambandhar has mentioned this temple in 11 of his verses.
*****
Sri Bhagavan about misery, suffering:
Talks No. 368:
A young girl of 9 or 10, whose mother is a Research scholar in Sanskrit in the University of Madras, accompanied by Mr. Maurice Frydman met Sri Bhagavan in Palakottu at about 12 noon. Sri Bhagavan, as usual with Him, kindly smiled on the young girl. She asked Sri Bhagavan: 'Why is there misery on earth?'
Maharshi: Due to Karma.
Devotee: Who makes Karma bear fruits?
Maharshi: God.
Devotee: God makes us do Karma and gives bad fruits for bad Karma. Is it fair?
Sri Bhagavan almost laughed and was very pleased with her. Later he was coaxing her to read something on returning to the Hall. Since then He is watching her.
*****
Sri Bhagavan about misery, suffering:
Talks No. 371:
.......
A little later, Sri Bhagavan continued:
Dhyana means fight. As soon as you begin meditation, other thoughts will crowd together, gather force and try to sink the single thought to which you try to hold. The good thought must gradually gain strength by repeated practice. After it has grown strong the other thoughts will be put to flight. This is the battle royal always taking place in meditation.
One wants to rid oneself of misery. It requires peace of mind, which means absence of perturbation owing to all kinds of thoughts. Peace of mind is brought about by dhyana alone.
Devotee: What is the need then for Pranayama?
Maharshi: Pranayama is meant for one who cannot directly control the thoughts. It serves as a brake for a car. But one should not stop with it as I said before, but must proceed to pratyahara, dharana and dhyana. After the fruition of dhyana, the mind will come under control even in the absence of prayanayama. The asanas (postures) help pranayama, which helps dhyana in its turn, and peace of mind results. Here is the purpose of hatha yoga.
Later Sri Bhagavan continued:
When dhyana is well established it cannot be given up. It will go on automatically even when you are engaged in work, play or enjoyment. It will persist in sleep too. Dhyana must become so deep rooted that it will be natural to one.
.........
.........
Devotee: Why does a man suffer misery?
Maharshi: Misery is due to multifarious thoughts. If the thoughts are unified and centered on a single item there is no misery, but happiness is the result. Then, even the thought, 'I do something' is absent. Nor will there be an eye on the fruit of action.
*****
Sri Bhagavan about misery, suffering:
Talks No. 420:
..........
..........
Devotee: If God is all why does the individual suffer for his actions?
Are not the actions prompted by Him for which the individual is made to suffer?
Maharshi: He who thinks he is the doer is also the sufferer.
Devotee: But the actions are prompted by God and the individual is only His tool.
Maharshi: This logic is applied only when one suffers, but not when one rejoices. If the conviction prevails always, there will be no suffering either.
Devotee: When will the suffering cease?
Maharshi: Not until individuality is lost. If both the good and bad actions are His, why should you think that the enjoyment and suffering are alone yours? He who does good or bad, also enjoys pleasures or suffers pains. Leave it there and do not superimpose suffering on yourself.
******
Sri Bhagavan about misery, suffering:
Talks No. 532:
Devotee: Is there no way of escape from the miseries of the world?
Maharshi: There is only one way and that consists in not losing sight of one's Self under any circumstances.
To enquire 'Who am I?' is the only remedy for all the ills of the world. It is also perfect bliss.
****
Talks No. 537:
Once Sri Bhagavan said: 'Desire constitutes maya, and desirelessness is God.'
*****
Sri Bhagavan about misery, suffering:
Talks No. 540:
Once 'A' asked: There is more pleasure in dhyana than in the sensual enjoyments. Yet the mind runs after the latter and does not seek the former. Why is it so?
Maharshi: Pleasure or pain are aspects of the mind only. Our essential nature is happiness. But we have forgotten the Self and imagine that the body or the mind is the Self. It is that wrong identity that gives rise to misery. What is to be done? This Vasana is very ancient and has continued for innumerable births. Hence it has grown strong. That must go before the essential nature, viz., happiness, asserts itself.
***
Talks No. 541:
A certain visitor asked Sri Bhagavan:
There is so much misery in the world because wicked men abound in the world. How can one find happiness here?
Maharshi: all are gurus to us. The wicked say by their evil deeds, 'Do not come near me.' The good are always good. So then, all persons are like gurus to us.
*****
Sri Bhagavan about misery, suffering:
Talks No. 633:
A visitor from Dindigul said: I suffer in both mind and body. From the day of my birth, I have never had happiness. My mother too suffered from the time she conceived me, I hear. Why do I suffer thus? I have not sinned in this life. Is all this due to the sins of the past lives?
Maharshi: If there should be unrelieved suffering all the time, who would seek happiness? That is, if suffering be the natural state, how an desire to be happy arise at all? However the desire does arise. So to be happy is natural. All else is unnatural. Suffering is not desired, only because it comes and goes.
The questioner repeated his complaint.
Maharshi: You say the mind and body suffer. But do they ask the questions? Who is the questioner? Is it not the one that is beyond both mind and mind?
You say the body suffers in this life. The cause of this is previous life. Its cause is the one before it and so on. So, like the case of the seed and the sprout, there is no end to the causal series. It has to be said that all the lives have their first cause in ignorance. That same ignorance is present even now, framing the question. That ignorance must be removed by Jnanam.
'Why and to whom did this suffering come?' If you question thus, you will find that the 'I' is separate from the mind and body, that the Self is the only eternal being and
that it is eternal bliss. That is Jnanam.
Devotee: But why should there be suffering now?
Maharshi: If there were no suffering how could the desire to be happy arise? If that desire did not arise how would the Quest of the Self be successful?
Devotee: Then is all suffering good?
Maharshi: Quite so. What is happiness? Is it a healthy and handsome body, timely meals, and the like? Even an emperor has troubles without end though he may be healthy. So all suffering is due to the false notion, 'I am the body.' Getting rid of it is Jnanam.
*****
Friends,
An excerpt from The Gospel of Sri Ramakrishna:
March 11, 1883
Master's birthday celebration
It was Sri Ramakrishna's birthday. Many of his disciples and devotees wanted to celebrate
the happy occasion at the Dakshineswar temple garden.
From early morning the devotees streamed in, alone or in parties. After the morning
worship in the temples sweet music was played in the nahabat. It was springtime. The trees,
creepers, and plants were covered with new leaves and blossoms. The very air seemed
laden with joy. And the hearts of the devotees were glad on this auspicious day.
M. arrived early in the morning and found the Master talking smilingly to Bhavanath,
Rakhal, and Kalikrishna. M. prostrated himself before him.
MASTER (to M.): "I am glad you have come.
(To the devotees) "One cannot be spiritual as long as one has shame, hatred, or fear. Great
will be the joy today. But those fools who will not sing or dance, mad with God's name,
will never attain God. How can one feel any shame or fear when the names of God are
sung? Now sing, all of you."
Bhavanath and his friend Kalikrishna sang:
Thrice blessed is this day of
joy!
May all of us unite, O Lord,
To preach Thy true religion here
In India's holy land!
Thou dwellest in each human heart;
Thy name, resounding everywhere,
Fills the four corners of the sky.
Today Thy devotees proclaim
Thy boundless majesty.
We seek not wealth or friends or fame,
O Lord! No other hope is ours.
For Thee alone Thy devotees
Long with unflagging love.
Safe at Thy feet, what fear have we
Of death or danger? We have found
The Fount of Immortality.
To Thee the victory, O Lord!
To Thee the victory!
As Sri Ramakrishna listened to the song with folded hands, his mind soared to a far-off
realm. He remained absorbed in meditation a long time. After a while Kalikrishna
whispered something to Bhavanath. Then he bowed before the Master and rose. Sri
Ramakrishna was surprised. He asked, "Where are you going?"
BHAVANATH: "He is going away on a little business."
MASTER: "What is it about?"
BHAVANATH: "He is going to the Baranagore Workingmen's Institute."
MASTER: "It's his bad luck. A stream of bliss will flow here today. He could have enjoyed
it. But how unlucky!"
Sri Ramakrishna did not feel well; so he decided not to bathe in the Ganges. About nine
o'clock a few jars of water were taken from the river, and with the help of the devotees he
finished his bath on the verandah east of his room.
After bathing, the Master put on a new wearing-cloth, all the while chanting the name of
God. Accompanied by one or two disciples he walked across the courtyard to the temple of
Kali, still chanting Her hallowed name. His eyes had an indrawn look, like that of a bird
hatching her eggs."
Namaskar.
Siva temples sung about in Saiva Canons:
(Lesser known temples.)
Avinasi 641 654:
This is in Kongu Nadu (the present Coimbatore, Sales and Tirupur districts of Tamizh Nadu). Avinasi means that which has no ruination. The temple and the town are said to be greater than Kasi. It was earlier called Tirup pukkoLiyur.
There was a large lake and two young boys went there for bathing. When one boy escaped, the other one got swallowed by a crocodile. The two boys were of the same age. When the parents of surviving boy had been conducting the sacred ceremony for the child, the parents of the boy who had been swallowed by the crocodile were crying bitterly. Sundaramurti Swami came to the town on that day and seeing the wailing parents' story, went to the lake and sang verses on Siva to bring back the boy. The boy had been lost about five years back. The lake had gone almost dry. But the waters appeared on the dry lake and the crocodile came and gave back the child and the child had grown five years more! This miracle is one of the oft quoted miracles of Siva in Periya Puranam.
There is no lake seen nowadays. Near that place, there is one small temple for Sundaramurti. Siva's temple is about 1 km away. Siva is called Avinasi Appar. Uma is called Karunambika. The tirthams are a tank called Mutthalai and the lake that was there in the past. The Sthala viruksham (holy temple tree) is Padiri tree. Sundaramurti Swami has mentioned this temple in 10 of his verses. Saint Manikkavachagar mentions it in one line.
ariya poruLe avinasi
appa pAndi veLLame.
- Ananda Malai, Tiruvachakam,
Verse 7.
*****
Sri Bhagavan about Manolaya and Manonasa:
Talks No. 34:
.......
Yogi Ramiah:
I asked Maharshi about contemplation. He taught me as follows:-
When a man dies, the funeral pyre is prepared and he body is laid flat on the pyre. The pyre is lit. The skin is burnt, then the flesh and then the bones until the whole body falls to ashes. What remains thereafter? The mind. The question arises, 'How many are there in this body? - one or two?' If two, why do people say 'I' and not 'we'? There is therefore only one. Whence is it born? What is its nature - swarupa?
Enquiring thus the mind also disappears. Then what remains over is seen to be 'I'. The next question is 'Who am I?' The Self alone. This is contemplation. It is how I did it. By this process attachment to the body (dehavasana) is destroyed. The ego vanishes. Self alone shines. One method of getting mind-dissolution (manolaya) is association with great ones - the yoga adepts (Yogarudhas). They
are perfect adepts in Samadhi. Self Realization has been easy, natural, and perpetual to them. Those moving with them closely and in sympathetic contact gradually absorb the Samadhi habit from them.
****
Sri Bhagavan about Manolaya and Manonasa:
Talks No. 275:
........
........
Devotee: But Saktipata (descent of divine power) is said to occur in karmasmya i.e when the merit and demerit are equal.
Maharshi: Yes. Malaparipaka, karmasamya and Saktipata mean the same. A man is running the course of his samskaras; when taught he is the Self, the teaching affects his mind and imagination runs riot. He is helpless before the onrushing power. His experiences are only according to his imagination of the state, I am the Self, whatever he may concoct it to be. Saktipata alone confers the true and right experience.
When the man is ripe for receiving the instruction and his mind is about to sink into the Heart, the instruction imparted works in a flash and he realizes the Self all right. Otherwise, there is always the struggle.
Manonasa, Jnana, Chittaikagrata (annihilation of the mind, Knowledge and One pointedness) means the same.
******
Sri Bhagavan about Manolaya and Manonasa:
Talks No. 382:
A Telugu gentleman, quiet in look, but learned in philosophy, asked Sri
Bhagavan about Manolaya.
Sri Bhagavan said that everything is contained in Upadesa Saram, a copy of which the man was holding in his hand.
Devotee: What is mind?
Maharshi: See what it is.
Devotee: It is Sankalpa vikapaatmaka (made up of thoughts and their changes)
Maharshi: Whose Sankalpa (thought)?
Devotee: Sankalpa is the nature of the mind.
Maharshi: Of what is the Sankalpa?
Devotee: Of the externalities.
Maharshi: Quite so. Is what your nature?
Devotee: It is of the mind.
Maharshi: What is your nature?
Devotee: Suddha Chaitanya (Pure Conscious Light)
Maharshi: Then why do you worry about Sankalpa and the rest?
Devotee: The mind is admitted to be changing and unsteady (chanchala and asthira).
Maharshi: It is also said in the same place that the mind is to be introverted and made to merge into the Self, that the practice must be long because it is slow; and must be continued until it is totally merged in the Self.
Devotee: I want prasad, i.e Grace, for it.
Maharshi: It is always with you. All that is required of you is not confound yourself with the extrovert mind but to abide as the Self. That is Prasad.
The gentleman saluted and retired.
*****
Sri Bhagavan about Manolaya and Manonasa:
Talks No. 439:
........
.......
Devotee: My form remains subtle in deep sleep.
Maharshi: As is the effect so is the cause. As is the tree so is its seed. The whole tree is contained in the seed which later manifests as the tree. The expanded tree must have a substratum which we call Maya. As a matter of truth there is neither seed nor tree. There is only Being.
Devotee: Vasnakshya (total end of all predispostions) -- Manonasa (annihilation of mind)-- Atma Sakshatkara (Realization of the Self). They seem to be interdependent.
Maharshi: The different expressions have only one meaning. They differ according to the individual's stage of progress. Dispassion, Realization, all mean the same thing; also they say 'practice and dispassion'. Why practice? Because of the modes of mind once subside and then rise up; again subside and rise up, and so on.
...........
...........
Maharshi: Realize what is present here and now. The sages did so before and still do that only. Hence they say that it looks as if newly got. Once veiled by ignorance and later revealed, Reality looks as if newly realized. But it is not so.
.........
********
Ulladu Narpadu - Main Text - Verse 2:
mum mudhalai em mathamum mun koLLum
or mudhale
mummudhalAi niRkum enRum mum mudhalum
- mum mudhale
ennal ahankaram irukkum matte yAn
kettuth
thannilaiyil niRRal thalai.
All religions accept the three postulates of the world, the Jiva, and God. To say that 'the one first principle appears as three' or 'the three ever remain as three independent existences', is only so long as the ego holds sway. The best and the highest state is to abide in one's own form as the Self, with the ego, 'I' (which alone indulges in such arguments) annihilated.
All religions based on the knowledge gained through the five organs come to presume the existence of the world of names and forms and of a Jiva moving in that world. With the knowledge thus gained, they conclude on the existence of some power (beyond those two) that is responsible for their origin and subsidence and which keeps them in order. Of these three, world is assumed to be Jada (inert), Jiva, of limited knowledge and Iswara of Omniscience.
This triad - the basis of all religions - is the one from which all the dogmas and doctrines proceed. It is only when an attempt is made to resolve the speculation as to whether one single source is the origin of the tripe truths or they ever remain as three separate existences that variations in philosophical doctrines and religious texts arise, yielding to divergence in religions.
The triads are called tattva trya, triple realities, spoken of as Iswara, chit and achit in Visistadvaita and pati, (lord), pasu (souls) and pasa (bonds) in Saiva Siddhanta, and so on. In the systems of Western thought, the three realities are designated God, Man and Nature. The Cartesian teaching is typical of all pluralistic systems. They may not give reasons, as Dascartes attempted to give. Or the reasons they give may not be adequate. But all of them believe that there are three realities, God, soul and the world. The monistic systems too admit of these three principles one of which, God or Spirit is regarded as the whole, the other two being its parts or expressions. For instance, in the system of Hegel, it is the logical idea that first reveals itself in its otherness, viz., nature and then returns into itself and becomes mind or spirit. For Ramanuja, Brahman is the whole,
Amsi of which the souls and the world are parts Amsa.
There are some systems which do not overtly accept a God. The Sankhya, for example, believes only in two ultimates, prakrti and purusha. In the presence of purusha, prakrti is said to evolve into the variegated universe without requiring a god as the prime mover or as the primary ground. Buddhism, to take another instance, is supposed to be godless religion. But it is interesting to note that into both these systems God was eventually introduced.
continued....
Ulladu Narpadu - Main Text - Verse 2:
continues....
In the Patanjala Yoga, which is the complement of the Sankhya, the need for God is felt, and his existence is sought to be proved on the principle that every set of of grades must have an upper limit as well as a lower limit, that there are more and less in knowledge, and that there must be an upper limit to knowledge which is omniscience, the characteristic feature of God. God, in the Yoga system, is perfect Being (prakrsta sattva), the guide of the evolution of prakrti, and an object of meditation for those who practice yoga. In the Sankhya tradition itself, the later writers such as Vijnanabhikshu admit the necessity for God openly, and explain Kapila's denial of Iswara as but a device to turn away the minds of man from an excessive devotion to God which is supposed to be an impediment to the rise of discriminative wisdom. The Buddha was silent on the question of God, as on many other metaphysical problems. This was interpreted by some as a denial of God. But later Buddhism deified the Buddha and introduced even the concept of Trinity, besides innumerable gods and godlings. Thus, all system accept, either overtly or covertly, the three principles, God, soul and the world.
'What about the Charvaka', it may be asked, 'which is a materialistic
system. And the Advaita Vedanta in there is no place for God?' The answer is (1) The Charvaka is hardly a system. It is a passing mood that comes upon mind of man in its career of reflection on the nature of reality. The mind cannot rest there. It must move on. The Charvaka is irrefutable, not because it is a sound philosophy, but because it cannot even be consistently stated. As for Advaita, we have to say that it is not an 'ism' or system in the sense of a closed school of philosophy, and that it is more than theism and not less. It is because Advaita is not philosophical system, though conventionally it is referred to as such, that it sees a measure of truth in every philosophical attitude.
It is only at the level of relativity (vyavahara) that there can be system or lack of it. The accounts of the world, soul and God
given by all, including the Advaitin, are but from this standpoint. The supreme truth (paramartha), however, which is the end of Advaita, cannot be caught within a system.
The final truth is that they are not three. Sri Bhagavan says in this verse: Only one principle appears as three principles. To say that the three principles ever remain as three principles is but so long as the egoity lasts. So Sri Bhagavan says: After the destruction of the ego, to remain as one's own state is the best.
continued...
Siva temples sung about in Saiva
Canons:
(Lesser known temples.)
Tiru kaNdiyoor - 613 202.
This small temple can be reached either from Thanjavur or from TiruvaiyaRu by bus. This is one of the eight places of Siva's heroic deeds. (Ashta Virasthanam). Here Siva is said to have removed one of the heads of Brahma for uttering lie in regard to finding Siva's crown when He stood as a huge column of Light.
Siva is called Virastaneswarar. Uma is called Mangala Nayaki. The holy waters (tirtham) are river Kaveri. Tiru Jnana Sambandha has mentioned this temple in 11 of his verses and Tiru Navukkarasar in 10 of his verses.
There are separate shrines for Brahma and Saraswati in the temple.
*****
Sri Bhagavan about blankness during meditation:
Talks No. 138:
The Financial Secretary of Mysore asked: 'Is Paul Brunton's Secret Path, useful for Indians as well?
Maharshi: Yes - for all.
Devotee: The body, the senses, etc., are not 'I'. This is common amongst us. But how to practice it?
Maharshi: By the threefold method mentioned therein.
Devotee: Is breath control necessary for inquiry?
Maharshi: Not quite.
Devotee: "There is a blankness intervening", it is said in the book.
Maharshi: Yes. Do not stop there. See for whom the blankness appears.
Devotee: For devotees there is no blankness, it is said.
Maharshi: Even there, there is the latent state, laya; the mind wakes up after some time.
Devotee: What is the experience of Samadhi?
Maharshi: It is as it is. For onlookers it may seem to be a swoon. Even to the practiser it may appear so in the early experiences. After a few repeated experiences it will be all right.
..........
*****
Sri Bhagavan about blankness during meditation:
Talks No. 139.
Mr. Ellappa Chettiar, a Member of the Legislative Council, from Salem, asked: 'Is it enough to introvert the mind or should we meditate on 'I am Brahman'?
Maharshi: To introvert the mind is the prime thing. The Buddhists consider the flow of 'I' thought to be liberation; whereas we say that such flow proceeds from its underlying substratum - the only - Reality.
Why should one be meditating 'I am Brahman'? Only the annihilation of 'I' is Liberation. But it can be gained only by keeping the 'I-I' always in view. So the need for the investigation of the 'I' thought. If the 'I' is not let go, no blank can result to the seeker. Otherwise mediation will end in sleep.
There is only one 'I' all along, but what rises up from time to time is mistaken 'I-thought'. Whereas the intuitive 'I' always remains Self-shining, i.e. even before it becomes manifest.
The birth of the gross body does not amount to one's own birth, on the other hand, the birth of the ego is one's own birth.
For liberation, nothing new remains to be gained. It is the original state and continues unchanged too.
****
Sri Bhagavan about blankness during meditation:
Talks No. 148.
A Gujarati gentleman said that he was concentrating on sound - nada - and desired to know if the method was right.
Maharshi: Meditation on nada is one of the several approved methods. The adherents claim a very special virtue for the method. According to them, it is the easiest and the most direct method. Just a child is lulled to sleep by lullabies, so nada soothes one to the state of Samadhi. Again just as a king sends his state musicians to welcome his son on his return from a long journey, so also nada takes the devotee into the Lord's Abode in a pleasing manner. Nada helps concentration. After it is felt the practice should not be made an end in itself. Nada is not the objective. The subject should be firmly held. Otherwise a blank will result. Though the subject is there even in the blank he would not be aware of the cessation of Nada of different kinds. In order to be aware even in that blank one must remember his own self. Nada Upasana (meditation on sound) is good. It is better if associated with the investigation (vichara). In that case the Nada is made up of Chinmaya and also tanmaya (Knowledge of the Self). Nada helps concentration.
(Saint Manikkavachagar describes his state of going past the Nada in his Tirupadai Atchi, Tiruvachakam.)
*****
Sri Bhagavan about blankness during meditation:
Talks No. 202.
A sad looking Punjabi gentleman announced himself to Maharshi as having been directed to Him by Sri
Sankaracharya of Kamakoti Peetam from Jalesvar near Puri, Jagannath. He is a world tourist. He has practiced Hatha Yoga and some contemplation along the lines of 'I am Brahman'. In a few moments a blank prevails, his brain gets heated and he gets afraid of death. He wants guidance from Maharshi.
Maharshi: Who sees the blank?
Devotee: I know that I see it.
Maharshi: The consciousness overlooking the blank is the Self.
Devotee: That does not satisfy me. I cannot realize it.
Maharshi: The fear of death is only after the 'I-thought' arises. Whose death do you fear? For whom is the fear? There is the identification of the Self with the body. So long as there is this, there will be fear.
Devotee: But I am not aware of my body.
Maharshi: Who says that he is not aware?
Devotee: I do not understand.
He was then asked to say that what exactly was his method of meditation. He said, 'Aham Brahmasmi' (I am Brahman).
Maharshi: I am Brahman - is only a thought. Who says it? Brahman itself does not say so. What need is there for it to say it? Nor can the real 'I' say so. For 'I' always abides as Brahman. To be saying it is only a thought. Whose thought is it? All thoughts are from the unreal 'I', i.e. the 'I-thought'. Remain without thinking. So long as there is thought there will be fear.
.........
******
Ulladu Narpadu - Main Text - Verse 2:
continues....
Speculations and dialectics cannot be a substitute for spiritual knowledge. Disputations exposing an ignorance of reality are futile. a seeker, realizing this, should totally renounce the ego that arrogates to itself the sense of doership for all activity and abide in the Self. This is the highest state of all. If the Jiva and Jagat are totally different from each other, the world will never bind the Jiva. On the other hand, if they are related, they must be identical at least in some respects, in which case the knowledge of the Jiva will reveal the truth of Jagrat as well.
When the individual who indulges in frenzied arguments inquires his own real nature, he dissolves into the Ultimate and remains as the non dual Self, and there will be none to agree or disagree on the triad.
Whether a dualist or a non dualist, the passionate attachment one has for the tenets of the religion or doctrine one practices by itself, cannot constitute wisdom or Jnana. Furthermore, Advaita is not a religion and it is a state of fullness. The nonduality of the Absolute, the non reality of the world as such and non difference of the individual soul from the Absolute Reality, to be known as an experienced Truth, constitute the truth of Advaita. Therefore it is not a religion, for religion is an institution embracing doctrines evolved by mental processes. Advaita being an exprience, and culmination of doctrines, it has no quarrel with others, says Gaudpapada.
While there is no dissension among various schools of thought in accepting the triad, all differences arise only in explaining the world and God, two of the triple truths, and their relation to Jiva, the third memeber of the triad. Various beliefs precipitated as divergent religions. These differences will continue to assail and unsettle one as long as the ego, which indulges in it all, is kept alive. The triple truths are not seen as three separate existence in the absence of the ego - the stat of no mind. Such trinities are mere creations of the mind, and one can postulate God only after the rise of the mind. Solving the riddle of world by way of arguments which are merely intellectual gymnastics is not in any way helpful to a knowledge of the Truth.
continued.....
Ulladu Narpadu - Main Text - Verse 2:
continues....
The reasons to prove the unreality of the triad are as follows:-
1. The superimposition of the universe with its triad, perceived on the reality, is an outcome of ignorance. As the perception is vitiated by one's ignorance of one's self, to know the world aright one must first know oneself aright. Sri Bhagavan used to remark, 'How can you know me aright, being unable to know yourself?'
2. The triad being indivisible, if one part is rejected, the whole should be rejected.
3. The onus of responsibility of proving the reality of the world is on those who assent, not on those who deny.
4. Seeing the world is no proof of its reality; for by the same token, the mirage seen should be a reality.
5. If it were real it should continue to shine in the light of Awareness, where, with the ceasing of ignorance, the triad ceases to be.
6. That the unity experienced in the Real state alone is real, not the multiplicity of the state of ignorance, is proved even as a dream is proved unreal after waking up.
7. It is the reality of the substratum that lends the seeming reality to the unreal experience.
Sri Bhagavan says in Talks No. 230:
"The Reality is limitless. The three fundamentals do not exist apart from the Absolute Reality....For those who still perceives these three fundamentals, they are said to be realities. They are concomitant with the ego."
Therefore Sri Bhagavan declares unequivocally that this 'state' is beyond all religious polemics. The imperative need for the removal of the impurities of 'I' and 'mine' to gain salvation - the state of one's own natural Self - with ego dead is the truth that all religions declare. The attainment of this state is the goal of life and religions. If there is a true religion it is this. It is the most sublime and beyond compare. Its single creed is the elimination of the ego. Then one may doubt who will remain to spread the message of this religion? The answer is that to lose one's individuality is to spread it. Sri Bhagavan emphasizes, "Atma is Pratyaksha. Know it and be done with speculations." (Talks No. 274.)
Verse 2 - concluded.
Siva temples sung about in Saiva Canons:
(Lesser known temples.)
Tiru choRRuthuRai - 613 202.
This little temple can be reached from TiruvaiyARu or Thanjavur by bus. Indra, Soorya (Sun) and Sage Gautama have prayed to Siva here.
Siva is called TholaiyA chelva nAthar, the Lord of treasure that can never be lost. Uma is called OppilAvammai, the one who is beyond compare. The holy waters (tirtham) are river Kaveri. Tiru Jnana Sambandhar has mentioned this temple in 11 of his verses, Tiru Navukkarasar in 41 of his verses and Sundaramurti in 10 of his verses.
'choRu' in Tamizh means both food and liberation, 'veedu' in Tamizh.
Once a brahmin who had terrible hunger, which could never be satiated came to this temple and prayed to Siva and Siva gave him amuda surabhi, a vessel that can give anything including nectar. There is also a canal behind the temple, called ChoRudaiyan Canal.
There is a separate shrine for Sage Gautama.
Sundaramurti says: (7.7.) thuRanthAr cherum soRRu thuRaiye..
(all the renunciates assemble in soRRu thuRai temple.)
****
Sri Bhagavan about blankness in meditation:
Talks No. 221:
Mr. Bose: A form means duality. Is
that good?
Maharshi: One who questions like that had better adopt the path of inquiry. Form is not for him.
Devotee: In my meditation, a blank
interposes. I see no figure.
Maharshi: Of course not.
Devotee: What about blank?
Maharshi: Who sees the blank? You must be there. There is consciousness witnessing blank.
Devotee: Does it mean that I must go deeper and deeper?
Maharshi: Yes. There is no moment when you are not.
****
Sri Bhagavan about blankness during meditation:
Talks No. 245:
Misses Gulbai and Shrinibai Byramjee, two Parsi ladies, were asking questions.
....
'I understand that the Self is beyond the ego. My knowledge is theoretical and not practical. How shall I gain practical realization of the Self?'
Maharshi: Realization is nothing to be got afresh. It is already there. All that is necessary is to be rid of the thought: "I have not realized."
Devotee: Then one need not attempt it.
Maharshi: No. Stillness of mind or peace is realization. There is no moment when the Self is not.
So long as there is doubt or the feeling of non realization, attempt must be made to rid oneself of these thoughts. The thoughts are due to identification of the Self with non-self. When the non-self disappears, the Self alone remains. To make room anywhere it is enough that things are removed from there. Room is not brought in afresh. Nay, more -- room is there even in cramping.
Absence of thoughts does not mean a blank. There must be one to know the blank. Knowledge and ignorance are of the mind. They are born of duality. But the Self is beyond knowledge and ignorance. It is Light itself. There is no necessity to the Self with another Self. There are no two selves. What is not Self is non-self. The non-self cannot see the Self. The Self has no sight or hearing. It lies beyond these -- all alone, as Pure Consciousness.
........
******
Sri Bhagavan about Parabhakti, Supreme Devotion:
Talks No. 28:
.........
.........
Devotee: If 'I' also be an illusion, who then casts off the illusion?
Maharshi: The 'I' casts off the illusion of 'I' and yet remains as
'I'. Such is the paradox of Self Realization. The realized do not see any contradiction in it. Take the case of bhakti. -- I approach Iswara and pray to be absorbed in Him. I then surrender myself in faith and by concentration. What remains afterwards? In place of the original 'I', perfect self surrender leaves a residuum of God in which the 'I' is lost. This is the highest form of devotion - para bhakti, prapatti, surrender or the highest vairagya.
You give up this and that of 'my' possessions. If you give up 'I' the 'mine' instead, all are given up at a stroke. The very seed of possession is lost. Thus the evil is nipped in the bud or crushed in the germ itself. Dispassion, Vairagya must be very strong to do this. Eagerness to do it must be equal to that of a man kept under water trying to rise up to the surface for his life.
........
........
****
Sri Bhagavan about Para bhakti, highest form of devotion:
Talks No. 50:
Sri Bhagavan read out, from the Prabhuddha Bharata, Kabir's saying that all know that drop merges into the ocean but few know that the ocean merges into the drop. This is Para bhakti, said He.
*****
Sri Bhagavan about Para bhakti, highest form of devotion:
Talks No. 650:
........
........
Devotee: Will bhakti lead to mukti?
Maharshi: Bhakti is not different from Mukti. Bhakti is being as the Self (Swarupa). One is always that. He realizes it by the means he adopts. What is bhakti? To think of God. That means: only one thought prevails to the exclusion of all other thoughts. That thought is of
God which is the Self or it is the Self surrendered unto God. When He has taken you up, nothing will assail you. The absence of thoughts is bhakti. It is also Mukti.
The Jnana method is said to be Vichara, enquiry. That is nothing but 'supreme devotion', para bhakti. The difference is in words only.
You think that bhakti is meditation on the Supreme Being. So long as there is vibhakti (the sense of separateness), bhakti (reunion) is sought. The process will lead to the ultimate goal as is said in Srimad Bhagavad Gita:
arto jignasuh artharthi jnani cha
Bharatarshabha
tesham jnani nityayukta ekabhaktir
visishyate
- Ch. VII, 16,17.
Any kind of meditation is good. But if the sense of separateness is lost and the object of meditation or the subject who meditates is alone left behind without anything else to know, it is Jnana. Jnana is said to be ekabhakti (single minded devotion). The Jnani is the finality because he has become the Self and there is nothing more to to do. He is also perfect and so fearless, dwaityat vai bhayam bhavati - only the existence of a second gives rise to fear. This is mukti. It is also bhakti.
*****
Ulladu Narapdu - Main Text - Verse 3:
ulahu mei poit thoRRamum ulahu aRivAm
anRu enRu
ulahu sukam anRu enRu uraithu en -
ulahu vittut
thannai ornthu onRu iraNdu thAn aRRu
nAn aRRa
annilai ellArkum oppAm.
Of what avail is it to indulge in verbal wrangles saying 'the world is real'; '(no) it is an illusory
appearance'; 'the world is chit' (sentient); '(no) it is but Jada'; 'it is happiness'; '(no) it is full of misery'? That illumined state of Truth, freed of the notions of unity and duality of Jiva and Para, with the Jiva bhava obliterated by inquiry, setting aside such disputations on the nature of the world, is acceptable to men of all contentions.
We have seen above that all expositions and disputations are possible only when the ego functions. As an illustration, reference is made in this verse to the disputes about the nature of the world. There are various theories of the world. All of them may be brought under one or the other four other categories: 'is',
'is not', 'both is and is not' and 'neither is nor is not'. The dialectic based on these four alternatives is known as Chatuskoti, the logical quadruped.
The primary alternatives, however are the first two. The third affirms and the fourth denies the two together.
Never can one arrive at the ultimate truth by way of analyzing the nature of the world, for the mind that investigates the issue is itself an offshoot of ajnana (ignorance). The feeble intellect can never probe and penetrate the Reality. Hence, the solution to the problem lies beyond the ken of intellect.
The world cannot ensure unalloyed and perfect happiness. The world, therefore, a mere trifle, is to be given up in the search for the attainment of total bliss. What then, if the world, fit only be renounced, is Sat or asat? It can at best be only a profitless analysis, as fruitless as investigating the rubbish collected by sweeping, fit only to be dumped in a heap!
Extricating the intellect from such indulgence in wasteful arguments, releasing the mind from the worldly attachments, resolving it, and remaining established in one's own form of true bliss is the only solution acceptable to all. It is beyond any dissension and condemnation, while all else are accepted and rejected by others.
Whatever be the nature of the world, the contenders of all the various views desire uniformly, without exception, the state of 'no mind' or 'egolessness'. While many are unaware of the existence of this state, how can we say it is acceptable to all?
continued....
Sri Ramana Stuti Panchakam:
Today is Saturday. Around this time, 6.30 PM., in the Samadhi Hall, in Sri Ramanasramam, the devotees would be
singing Sri Ramana Stuti Panchakam, the set of five songs composed by
Satyamangalam Venkataramana Iyer, who visited Sri Bhagavan in Virupaksha Cave. These poems were composed by Iyer in 1910-11, even before Sri Bhagavan composed Sri Arunachala Stuti Panchakam. And this is the only set of songs that are sung in evening parayana, apart from Sri Bhagavan's own works, which are sung on other days.
Sri Ramana Sadguru, the fifth song of 25 verses highlight the remarkable state of Sri Bhagavan, His state of Poorna Swarupa Jnana.
Verse 17 says:
JAkkiram kanavodu sARRu
sushuthi vadaiyathu aRRavan
VAkkiRanthu nirainthu ninRathor
vAkkiya porul Anavan.
Free from the limitations of the waking, dream and deep sleep states, He stands as the state of fullness beyond the reach of speech
(VAkkiRanthu niRainthu ninRathor), as the very meaning of Mahavakya,
'That thou art.' - tat tvam asi.
Verse 19 says:
SaRgunak kadalAna naRguNan
SaRchanar pugazh needhiyAn;
ARputhach chuvai yAna pAhinan
asi padhathu uruvAnavan.
He is the ocean of goodness beyond all characteristics, the righteous one in the eyes of wise man, SaRchanar. He is the syrup (pAhu) of sweetness rare. His form is Pure Existence uniting the individual self and Supreme Self.
Iyer uses the word asipadham, the word 'asi' which unites tat and tvam in the Mahavakya, tat tvam asi.
*****
R.Subramanian,
It is indeed wonderful to listen to the group chanting of Sri Ramana Stuti Panchakam in Sri Ramanasramam.These songs are sweet,simple,elegant,musical-A perfect blend of Bhakti and Jnana.
Namaskar.
Punarvasu VaNNam:
Today, March 4, 2012, is the Punarvasu star day, the birth star
of Sri Bhagavan. Special Pujas will be taken up for Sri Ramaneswara Maha
Lingam. The golden casket will, as usual, be placed on the Lingam.
A verse from Sri Ramana Sannidhi MuRai: Tiru KaNNokkam, verse 4 -
(serial number 1615)
kaNNAhiyak kaNNiR karumaNiya am
ammaNiyiR
paNNAtha pAvaiyaip pAvai adhan
nAttamumAi
viNNAhi viNmaNiyai ithanaikkum
veRakum
kaNNaya ramaNanodu kaNNokkam AdAmo.
TirukaNNokkam means Gaze of the Divine Eye or 'Looking at the Divine Eye'. Sri Muruganar in these poems invent a new game for girls: kaNNokkam, looking into the eyes of Sri Bhagavan in order to attain liberation. Sri Muruganar also says how he was liberated by a grace filled look from Sri Bhagavan.
Tr. T.V. Venkatasubramanain, Robert Butler and David Godman:
He is the eye;
He is the iris of the eye;
He is the uncreated pupil within
it;
He is the gaze of that pupil!
He is the heavens, and their jewel,
the Sun!
He is the eye that is other than
all of these!
With Ramana, let us play kaNNokkam!
******
Siva temples sung about in Saiva
Canons:
(Lesser known temples.)
Tiru valanchuzhi 612 302:
This temple is about 1 km from Swamimalai, one of the six abodes of Muruga. As we enter the temple, we see the Vinayaka, who is called VeLLai Vinayaka, white idol, which is said to be made of sea foam. Hence there is no abultations for him, There is a beautiful stone door, with a good number of holes made in the stone, through which one can see Vinayaka. How the sculptor made so many correctly made round holes on the stone door is a marvel.
The place is called valanchuzhi, since river Kaveri turns towards right and runs as if it is doing pradakshna for the temple! The temple is quite ancient but not renovated for quite some time.
Siva is called KaRpaga Natheswarar and Uma is called Periya Nayaki, the great goddess. The holy waters (tirtham) are river Kaveri. The temple tree (Sthala Viruksham) is Bhilwa tree. Tiru Jnana Sambandhar has mentioned this temple in 33 of his verses, and Tiru Navukkarasaar in 1 verse.
There are separate shrines for Sage EraNda (who made the Kaveri to turn right and run as a pradakshina to the temple), Ashta bhuja KaLi, the eight armed Kali, and Bhairva.
******
Sri Bhagavan about conquest of lust, anger, etc.,:
Talks No. 41:
Devotee: Are there heaven and hell?
Maharshi: There must be someone to go there. They are like dreams. We see time and space exist in dream also. Which is true, dream or wakefulness?
Devotee: So we must rid ourselves of lust (kama) and anger (krodha) etc.,
Maharshi" Give up thoughts. You need not give up anything else. You must be there to see anything. It is the Self. Self is ever conscious.
...........
...........
***** _
Sri Bhagavan about conquest of lust, anger etc.,:
Talks No. 169:
Devotee: How to control the mind?
Maharshi: Catch hold of the mind.
Devotee: How?
Maharshi: What is mind? Find it out. It is only aggregate of thoughts.
Devotee: How to root out sexual impulses?
Maharshi: By rooting out the false idea of the body being the Self. There is no sex in the Self.
Devotee: How to realize it?
Maharshi: Because you think you are the body, you see another as the body. Difference in sex arises. But you are not the body. Be the real Self. Then there is no sex.
*****
Sri Bhagavan about conquest of lust, anger etc.,:
Talks No. 252:
........
........
Devotee: How to control lust, anger etc.,?
Maharshi: Whose are these passions?
Find out. If you remain as the Self, there will be found to be nothing apart from the Self. Then there will be no need to control, etc.,
Devotee: If a person whom we love dies, grief results. Shall we avoid such grief by with loving all alike or not by loving at all?
Maharshi: If one dies, it results in grief for the other who lives. The way to get rid of grief is not to live. Kill the one who grieves. Who will remain then to suffer. The ego must die. That is the only way.
The two alternatives amount to the same state. When all have become the one Self, who is there to be loved or hated?
..........
****
Sri Bhagavan about conquest of lust, anger, etc.,
Talks No. 335:
Devotee: How will the sexual impulse cease to be?
Maharshi: When differentiation ceases.
Devotee: How can it be affected?
Maharshi: The other sex and its relation are only mental concepts. The Upanishad says that all are dear because the Self is beloved of all. One's happiness is within; the love is of the Self only. It is only within; do not think it to be without. Then differentiation ceases to operate.
*****
Sri Bhagavan about conquest of lust, anger, etc.,
Talks No. 371:
......
Another group asked: How are lust, anger, acquisitiveness, confusion, pride, and jealousy overcome?
Maharshi: By dhyana
Devotee: What is dhyana?
Maharshi: Dhyana is holding on to a single thought and putting off all other thoughts.
Devotee: What is to be meditated upon?
Maharshi: Anything that you prefer.
Devotee: Siva, Vishnu, Gayatri are said to be equally efficacious. Which should I meditate upon?
Maharshi: Any one you like best. They are all equal in their effect. But you should stick to one.
Devotee: How to meditate?
Maharshi: Concentrate on that one whom you like best. If a single thought prevails, all other thoughts are put off and finally eradicated. So long as diversity prevails there are bad thoughts. When the object of love prevails only good thoughts hold the field. Therefore hold on to one thought only. Dhyana is the chief practice.
........
........
******
Siva temples sung about in Saiva
Canons:
(Lesser known temples.)
Tiru Sakti (Chakti in Tamizh) MuRRam:
612 703.
This temple is about 7 kms south of Kumbakonam. MuRRam in Tamizh means 'open space'. In due course, MuRRam became Mutham, (kiss)! And the story developed that Uma gave a kiss to Siva here! As if to give credence to this story, Uma is seen keeping one leg on the floor and the other on the circular stone around Siva Lingam and embracing Siva! So Uma is giving kiss to Siva!
Suva is called Sivakozhuntheeswarar, the one in the form of flame. Uma is called Periya Nayaki Amma. The holy tirtham (holy waters) are called a tank named Soola Tirtham. Tiru Navukkarasar has mentioned this temple in 10 of his verses.
Since Uma is seen embracing Siva, the belief is that when the couple go and pray to this Divine Couple, they will have a happy married life. Even the wife or husband estranged from the other, can go and pray to the divine couple for reunion.
*****
Sri Bhagavan about lust, anger and other impurities:
Talks No. 491:
.........
.........
Devotee: But all the disciples of a guru are not of the same degree of advancement. There are found lapses in a few cases. Who is responsible for such lapses?
Maharshi: There is no connection between Self Realization and individual predispositions (samskara). It is not always possible to live up to the ideal of the Guru.
Maharshi: Do not passions affect Self Realization?
Maharshi: The attempt to cleanse oneself will be automatic.
Devotee: Is it not necessary to wash off all impurities before Realization?
Maharshi: Jnana will wash them clean.
Devotee: Gandhiji is often perplexed finding his intimate disciples going wrong. He wonders how it could happen and thinks that it is due to his own defects. Is it so?
Maharshi: (Sri Bhagavan smiled and answered after a few minutes) Gandhiji has struggled so long to perfect himself. All others will be right in due course.
.......
Devotee: Samskaras are said to persist even in a Jnani.
Maharshi: Yes. They are bhoga hetu (leading to enjoyment only) and are not bandha hetu (do not lead to bondage).
.........
*****
Sri Bhagavan about lust, anger and other impurities:
Talks No. 523:
A Pilgrims' special train brought several visitors from Bengal. One of them said that he had read Mr. Paul Brunton's book and since then he was anxious to see Sri Bhagavan. He also asked: How shall I overcome my passions?
Maharshi: Find their root and then it will be easy. (later). What are the passions? Kama (lust), Krodha (anger), etc., Why do they arise? Because of likes and dislikes towards the objects seen. How do the objects project themselves in your view? Because of your avidya, i.e ignorance. Ignorance of what? Of the Self. Thus, if you find the Self and abide therein there will be no trouble owing to the passions.
(Later). Again, what is the cause of the passions? Desire to be happy or enjoy pleasure. Why does the desire for happiness arise? Because your nature is happiness itself and it is natural that you come into your own. This happiness is not found anywhere besides the Self. Do not look for it elsewhere. But seek the Self and abide therein.
Still again, that happiness which is natural is simply re-discovered, so it cannot be lost. Whereas the happiness arising from other objects are external and thus liable to be lost. Therefore it cannot be permanent and so it is not worth seeking.
Moreover craving for pleasures should not be encouraged. One cannot put out burning fire by pouring petrol over it. An attempt to satisfy your craving for the time being, so that the passion may later be suppressed, is simply foolish.
There are, no doubt, other methods for the suppression of passion. They are (1) regulated food, (2) fasting, (3) yoga practice, (4) medicines. But their effects are transitory. The passions reappear with grater force as soon as the check is removed. The only way to overcome them is to eradicate them. That is done by finding their source as stated above.
*****
Sri Bhagavan about lust, anger and other impurities:
Talks No. 540:
Once 'A' asked: There is more pleasure in dhyana than in enjoyments. Yet the mind runs after the latter and does not seek the former. Why is it so?
Maharshi: Pleasure or pain are aspects of the mind only. Our essential nature is happiness. But we have forgotten the Self and imagine that the body or the mind is the Self. It is that wrong identity that gives rise to misery. What is to be done? The vasana is very ancient and has continued for innumerable past births. Hence it has grown strong. That must go before the essential nature viz., happiness, asserts itself.
***
Talks No. 541:
A certain visitor asked Sri Bhagavan.
There is so much misery in the world because wicked men abound in the world. How can one find happiness here?
Maharshi: All are gurus to us. The wicked say by their evil deeds, 'do not come near to me.' The good are always good. So then, all persons are like gurus to us.
*****
Ulladu Narpadu - Main Text - Verse 3:
continues.....
Whatever be the nature of the world, the contenders of all the various views desire uniformly, without exception, the state of 'no-mind' or 'egolessness'. While many are unaware of the existence of this state, how can we say it is acceptable to all? Sri Bhagavan says that all are agreed upon one point. What is it? It is the state beyond subject and object, jiva and God, in short, beyond all differences. It is free from ego. How to reach it? By giving up the world, He says. Here the world stands for thoughts relating to it. If such thoughts do not arise, the ego does not rise up. There will be no subject or object. Such is the state.
Sri Bhagavan proceeds to prove the existence of this state of which many are unaware by referring to a common experience that everybody is aware of it. It is the state of sushupti, deep sleep, that everybody loves to be in.
Whether a believer or a non believer, prince or pauper, a pandit or an ignorant , everybody enjoys and endorses the bliss of sleep, and there is none who desires it not. Why is it so? In it is the experience of unalloyed exclusive bliss. The mind, vexed by miseries of many a kind, subsides there, where unmixed joy is present accompanied by the non existence of the world and mind. The myth that worldly objects are a cause of happiness is exploded here. Sages and mystics repeatedly affirm the unalloyed bliss of Atman. If everybody loves the bliss of deep sleep, can there be any who would not love the state of bliss of the Atman where mind gets dissolved? This is precisely what Sri Bhagavan says: 'That state if 'I-lessness' is acceptable to all.' There is no rising of 'I' without the world and no world without the rising of 'I'. Where both are non existent, Bliss abides. Hence the Atman Sat, (Reality), Chit (Intelligence) and
Ananda is priceless, while the mind and world, which are unreal, insentient and miserable (all non-Self) are but a trifle.
continued.....
Ulladu Narpadu - Main Text - Verse 3:
continues....
Sri Bhagavan used to often remark that the Self cannot be defines or described in words because it is for the ripe soul to realize for himself after complete self surrender to the guru. To the realized soul these questions do not arise at all. He smiles at people discussing the 'Reality' with their minds, which is like the gnat swallowing the whole ether and emitting it out.
Thus what is to be gained is the experience of being the Atman, and what is to be given up is the world. It is as simple as that. In Who am I? Sri Bhagavan says to M. Sivaprakasam Pillai: "When the world disappears, Swarupam shines.\
When the world appears, Swarupam does not shine." Pillai asks: Will not the world and Swarupam appear at the same time? Sri Bhagavan replies: No. The world and the Swarupam are like sarpa and rajju
(a piece of coir). Unless the kalpita sarpa jnanam disappears, the substratum, rajju does not shine.
Thus, what is to be gained is the experience of being the Atman and what is to be given up is the world. It is as simple as that.
It is the preponderance of the ego or mind (and therefore the world) that is the obstacle to bliss in wakeful and dream states, which in deep sleep stands removed and is destroyed, permanently in the non dual state of Atman called turiya.
The bliss of the states of deep sleep and turiya has two characteristic features. In deep sleep, the ego and mind are merged in ajnana and the happiness derived is a mere drop. On waking up, the mind rises again and samsara engulfs one. But in the experience of being the Atman, the mind is dissolved once and for all. There
is no more samsara, and what remains is an ocean of Bliss. Hence one who loves deep sleep, must invariably desire the experience of being the Atman. What prevents direct experience of the bliss of Atman is not intellectual ignorance but spiritual blindness, and mere dialectics will not remove that blindness.
Thus the state of perfect Bliss is beyond the reach of verbal wrangles. Sadhaks desirous of gaining that state, must scrupulously eschew such intellectual exercises, which are but a waste of time and confer none of the benefits of the here or hereafter, making a human birth, the rarest of all gifts, fruitless.
(Source: Though I sometimes do not refer to the sources, all comments on Ulladu Narpadu verses are from-
1. Smt. Kanakammal, both Tamizh and
English commentaries.
2. Sri T.M.P Mahadevan.
3. Sri Kapali Sastri.
4. Sri Sadhu Om.
5. Sri S.S. Cohen &
6. Sri Arthur Osborne. )
******
Dear David,
The clicking of 'Collapse comments'
does not result in collapsing of comments. Kindly see to it. Again the first page (comments 1 to 200) does
not have "oldest-older newer- newest" legend.
Subramanian. R
Friends,
It is said that DehAtma buddhi-'I am the Body' idea is what hides/prevents/distracts the direct perception of the Self that alone exists.
What is the Nature of this 'I am The Body' idea?Is it belief,faith ,conviction or experience?
How did this idea get hold of us?
What is Required to get rid of it?
Just to add-assuming that we convince ourselves that 'I am not the Body',is it alright to say that the Body is mine?
Going forward,is it that only the perception of the 'Rope' would lead to dropping of the perception of the 'snake' or the perception of the 'snake' has to be dropped in order to perceive the 'Rope'?
It is clear that thought in any form-as Feeling,as thinking,as perception cannot possibly lead one into what is beyond.
All that thought can do is to drop the Gross aspects through 'Neti','Neti'-but can thinking annul itself?
If we take the example of Sleep?How does one go to sleep?It is easy enough to prepare a bed and simply lie down.Next,we need to let go of our preoccupations.We can only 'Facilitate' to some extent.Sleep has to take over.
In Sadhana ,is there something akin to this?
Namaskar.
Friends,
Just wish to place this question for due deliberation:
Repeated experience of Sleep has not helped drop the 'I am the Body' idea even a weebit.It is clear that experience of 'Bodilessness' is not enough to drop the 'I am The Body' idea.Just what is the problem?Why the experience of Sleep not sufficient to drop the 'I am the Body' idea?Why the need to reflect on the 'Experience' of Sleep?
Namaskar
Siva temples sung about in Saiva Canons:
(Lesser known temples.)
Pattiswaram - (Patticharam) -
612 703.
This temple is about 6 kms from Kumbakonam towards south. There are town buses from Kumbakonam. Siva is called Pattichurar and Uma is called PalvaLai Nayaki (the one who wears many bangles.) The tirtham (holy waters) is a tank called Jnana Tirtham. The temple tree (Sthala Viruksham) is Vanni Tree.
The temple is famous for its Durga shrine. Durga is having eight arms and she is stamping her leg over the head of Mahishasura and she is sitting on a Simha (Lion), as described in Sri Devi Mahatmyam. Many come to have darshan of this Durga for solving their lives' problems.
Nandi (the bull) of Siva is not on a straight line facing Siva Lingam, but is slightly away as in Tirupunukur. Siva is said to have told Nandi to keep a little away so that the child saint Tiru Jnana Sambandha could see Him without difficulty.
The temple is mentioned by Tiru Jnana Sambandhar in 11 of his verses in Tevaram.
*****
Sri Bhagavan about conquest of list, anger, etc.,
Talks No. 545:
'A' was once badly distracted by sexual thoughts.
He fought against them. He fasted three days and prayed to God so that he might be free from such thoughts. Finally, he decided to ask Sri Bhagavan about it.
Sri Bhagavan listened to him and remained silent for about two minutes. Then He said: Well, the thoughts distracted you and you fought against them. That is good. Why do you continue to think of them now? Whenever such thoughts arise, consider to whom they arise and they will flee away from you.
*****
Sri Bhagavan about conquest of lust, anger, etc.,:
Talks No: 575.
Devotee: How to conquer desire, anger etc.,?
Maharshi: Desire or lust, anger, etc., give you pain. Why? Because of the 'I'-conceit. This 'I'-conceit is from ignorance. Ignorance from differentiation; differentiation from the notion of the reality of the world and this again from the 'I-am-the-body' idea. The last can be only after the rise of the ego. The ego not arising, the whole chain of mishaps disappears. Therefore prevent the rise of the ego. This can be done by remaining in your own real nature. Then lust, anger, etc., are conquered.
Devotee: So then all these have their root in ignorance.
Maharshi: Quite so. Ignorance gives rise to error, error to conceit, etc., What is ignorance? Can it be of Pure Brahman which is only the
Self or Pure Knowledge? Only let the questioner know his own Self i.e. be the Knowledge. This question will not arise. Because of
ignorance he raises the question. Such ignorance is of the questioner and not of the Self. The sun seen, no darkness persists.
There is hoarded wealth in an iron safe. The man says it is his own. The safe does not say so. It is the ownership-conceit that is responsible for the claim.
Nothing is independent of the Self. Not even ignorance. For ignorance is only the power of the Self, remaining there without affecting it. However it affects the 'I'-conceit, i.e. the Jiva. Therefore ignorance is of the Jiva.
How? The man says, 'I do not know myself.' Are there then two selves -- one the subject and the other object? He cannot admit it. Is then ignorance at an end for him? No. The rise of the ego is itself ignorance and nothing more.
****
Sri Bhagavan about conquest of lust, anger, etc.,
Talks No. 643:
An elderly, learned Andhra asked:
"Are the two methods Karma marga and Jnana marga separate and independent of each other? Or is the Karm marga only preliminary which after successful practice should be followed by Jnana marga for the consummation of the aim? The Karma advocates non attachment to action and yet an active life, whereas the Jnana means renunciation. What is the true meaning of renunciation? Subjugation of lust, passion, greed etc., is common to all and forms the essential preliminary step for any course. Does not freedom from passions indicate renunciation? Or is renunciation different, meaning cessation of the active life? These questions are troubling me and I beg lights to be thrown on those doubts."
Sri Bhagavan smiled and said: 'You have said it all. Your question contains the answer also. Freedom from passions is the essential requisite. What that is accomplished all else is accomplished.
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*****
The Photograph:
(Mountain Path - July-Sept. 2011):
It is said that a picture can print a story that would take a thousand words. The photographs of Sri Bhagavan and in particular, the famous so called 'Welling Bust', tells a story that never ends in the eyes of Sri Bhagavan's devotees. Words are insufficient to describe the electric impact on those who gaze into the eyes of that photograph. The stories of seekers from call corners of the globe who serendipitously stumble across this photo are too numerous to dismiss as accidental. All their stories strike the common note of absolute certainty. This, this, is what they were seeking. It is as if an invisible regulator clicked in their minds, and life was never quite the same again.
Sometimes, it may take years before the next step, but always in the depths of memory a tiny beacon flickers, waiting for the propitious moment to come alive and propel us to take another step closer to that photograph's invitation. It is not really the photograph that has magical qualities, but it is the key that unlocks the enchantment in us. We cannot describe this attraction; it eludes our flimsy attempts to explain and why it came into our lives but we indubitably know it is
true, as true as anything we may have seen in the world.
A photograph has the ability to radically alter our lives by touching our deepest emotions and bringing to the fore strong sensations which we tune into in response to the image before us.
On a collective public level, there is another photograph which has influenced countless people and that is the large one of Sri Bhagavan erected on His couch in the Old Hall. At first appearance, it is just a photograph placed there out of respect and yet those who visit the room regularly see both in themselves and in others a gradual realization that there is more here than the eye can see. We begin to speak to the photograph in our mind, we prostrate to it, we worship it and yet, although we know it is not actually Sri Bhagavan, instinctively we also know it is more than just a photograph, it is a portal.
Sri Bhagavan's face, viewed in the right light, is a door, a compelling opportunity to merge with a higher consciousness, and we aspire and pay for the stability that it can bring to our normal chaotic thoughts. Sri Bhagavan's image makes us stop, it stills the mind if but for a moment. In that silence, frozen between this solid world and another, diaphanous, we are pulled both towards the photograph and paradoxically, inward. We know something is happening but we don't quite know what it is. The subtle winds of transformation rivet our attention and we are quiet. We feel we are on the edge of something significant and sacred.
Sri Bhagavan says: The Guru's Grace is always there. You imagine it to be something somewhere high up in the sky that has to descend, but really it is inside you, in your heart, and the moment you effect the subsidence or merging the mind into its Source, by whatever method, the Grace rushes forth, sprouting as from a spring within you.
(Devaraja Mudaliar - Day by Day with Bhagavan, 19.10.1945.)
continued......
The Photograph:
continues....
We are faced with a dilemma if we want to explain what happened. How can an object affect us so profoundly? It is not the image on photographic paper. It is not the shape of the face in itself. It is not our expectation of who Sri Bhagavan is. It is the recognition of Bhagavan's unwavering compassion. The function of the guru is to pull us into the Heart and this is what happens when we gaze with devotion and faith at this form. It is when the 'I' of our Heart speaks to that external 'I' that recognition ignites.
The first momentous step is to cross that threshold. No one can merge with Bhagavan until they let go of the false image they have of themselves. It is in this recognition that Bhagavan speaks to our own true self that we realize why we are so deeply affected by the image. It is a tremendous reminder of our natural state of abidance in the Self.
Sri Bhagavan left us with four principal legacies. a road map to Arunachala both physical and subtle; His Samadhi with its mysterious powers of grace; His few words written and the records of His answers to devotees' questions; and His images in the many photographs that are now available.
Each of us is unique and for each the path to that transcendental silence He inhibits is also unique. Each of us has our own private view and understanding of Sri Bhagavan and we choose that path which is best suited to our temperament. The paths may seem contradictory in the light of common reason until one sees the broader vision where all the apparent ambiguities are resolved in the luminosity of His sparkling eyes. Nothing matters then, neither the sharks of doubt, nor the sense of being an orphan alone against unfeeling world.
Once a learned pandit came to see Sri Bhagavan and proceeded to speak. He talked at every opportunity for several days and gave the patient Bhagavan and the increasingly irritated audience in the Old Hall the benefit of his erudition. Eventually he stopped. It is not recorded what he felt when he realized there was a limit to his knowledge. One would like to think he was abashed. We are like that Sastri. We come with our strange mix of hard-won knowledge and delusions of self importance but in the end, we too are reduced to silence. Sri Bhagavan's presence does it to all, not deliberately but as the result of the unselfconscious glow of direct perception which illuminates the ignorant corners of our minds. We think that Sri Bhagavan is a body and mind with individual thoughts but this is not so. Sri Bhagavan, for want of better words, is a force of nature. We have but a dim grasp of the pure consciousness we call Sri Ramana. We cannot understand Sri Ramana with our minds but we can dissolve the conflicting thoughts and emotions which act as barriers to absorption in that state.
One way to do this is to through the image of Sri Bhagavan. This is much easier for those whose hearts rule their actions. Even for those of us who discrimination is finely developed there does come a point when one realizes that the intellect will never be enough to understand the deeper mysteries. We
recognize that grace is absolutely necessary. We turn our gaze toward that, which is readily accessible, the image of our beloved guru. We take comfort in knowing that a higher power in the form of Guru Ramana watches over us.
The photograph is not Bhagavan but it is an all-at-once-invitation to dive deep within. It is just you and Bhagavan. What we think is what we become is just as applicable as the axiom, what we eat is what we are. The image of Sri Bhagavan grounds us and the more we reinforce that relationship, the more His guiding hand is felt.
continued.....
Ravi, Friends, We blindly take the words of saints at their face value. Now truly, why do we need to drop 'I am the body idea'? or are we just trying to drop it just because Bhagavan has said so? What is the true purport? That was the answer given by Bhagavan to somebody else. Our own question is not this. I believe we all have our own original question, which has never been asked by any mankind, each person has his own original question. So long, we only have been asking questions already asked, hence these statments are really not making sense to most of us because, these are really not of our concern really.
Why to drop the 'I am the body idea'? Infact, i see no need for it. So long, we believe the body to be different from us, there is bound to be difference, and droppping the ideas that I am not the body, I am the Self, all this seems unnecessary.
Infact, by my own experience, body is inclusive of the Self, Self is not seperate from the body and the world, body is part of the Self. What to drop then, really?
I have come to believe, the questions themselves are the real problem. We really don't know our real and original question, we take a question, that is already present, and contemplate over it, while it is genuienly not our question at all. For instance, Bhagavan has yes, drop the 'I am the body' idea, but that was not for us, at least for me. My own question is different. We have to find out our questions really, and not just pick up what is already been asked.
We all are unclear about our questions and if we are able to narrow down our questions to the real question that is genuinely rising from within, just identifying the question itself will clear the impediments.
My own question:
I don't know what my question is, that is my question! There is some gap, it could be just notional, but something that surely is missing, yes, even this missing 'feel' also is notional, but something that does not make it complete, even then!
if we are hungry, and if other persons eats food, that is not going to satiate our hunger. The hunger remains! In the same way, even though, we may know that we have to eat in order to satiate the feeling of hunger, we don't know what to eat, even if there are wide range of platter (questions)
In the same way, Bhagavan's or Ramakrishna Paramahamsa's or Krishna's answers to Arujuna, devoteees, Annamalai Swami or Bhagavan's answer to Ganapati Muni or Muruganar is not satiating our hunger because, they are all answers to their own hunger or gap or tapas or taapam.
Don't you think so? That is the reason, we are all hungry in spite of so much knowledge, we don't know what we really want. We will see that we only wanted Self Realisation because, somebody else wanted and we believe that alone is to be wanted. But our own want is different, it is the same end (Self Realisation) but the question will be different for each one.
We don't really know what our question is, real question! Our own question is original, not those, that have already been asked by others, each one has to know ones own self, ones own question, they are not those, that are presented in the works of Ganapati Muni, Muruganar, etc...
Nagaraj
uaNagaraj,
"we are all hungry in spite of so much knowledge, we don't know what we really want"
Are we hungry?you seem to be suggesting that it is an artificial appetite induced by looking at the neighbour's plate(Other people's experiences)
If we don't know what we want,don't we know what it is that we don't want?
Are we aware of Bondage?Only then we can aspire for Freedom from Bondage.
Namaskar.
Nagaraj,
"I believe we all have our own original question, which has never been asked by any mankind, each person has his own original question."
The Fundamental questions/Problems are the same-How to get rid of misery?How to get over Fear?How to live happily forever?
As such,the Fundamental answer is the same for one and all.
Namaskar.
Ravi,
Yes, fundamentally, we can say it that it is all about how to get rid of misery, how to get over fear, how to live happily forever.
But this is not the question really. What you have said is true, but, only generally, otherwise, any of the thousands of answers available from various books would have been sufficient to get rid us of our misseries, sufferings and fear, and it would have resulted in everlasting happiness. But it is not so.
You know its like, The body is demanding for water, but we are feeding it with food. We are unabel to recognise the true urge or question that is throbbing within.
We don't know what we are looking for, what we are asking really.
What you have observed is true, but fundamentally, you are observing from the eagles view, when we go within, deeper and deeper, we realise that what we have obseved from above is quite different from what it is here deep within.
The problem is the unawareness of our own questions or the throb, we don't know it.
But we camouflage it by these questions and answers that we pick from books and hearsay and satsangs, and believe it to be our very own and like the example, instead of looking within the throbbing, like we feed the body with food while it is demanding water really.
The Fundamental question which you have observed is correct. But what you have observed is just a general understand of the throb within, the question itself is very vague, how to get rid of misery, fear, happiness, problems, etc...
there is a need to narrow down further, what is the throb within really saying, what do we genuienly mean when we say, misery, fear, suffering, happiness, problems?
We don't know it clearly. This is what I was pointing out. When this itself is unclear, the questions themselves is very vague, how can we expect various answers to fill the gap? So it is not happening.
A vague question, and a Vague answer will not fill the vaccuum that is within, the throbbing!
We don't know clearly wha our question is.
ever deeper, what is a question really?
Throb!
Nagaraj
Nagaraj,
"what do we genuinely mean when we say, misery, fear, suffering, happiness, problems"
Sit quietly for 5 minutes.Observe what goes on.
Make a list of all activities that you are likely to do today.Check why do you want to do those activities.What if you do not do them?What are the implications/compulsions?You may even prepare this list at the end of the day as well.
If it is okay with you,you may share it here;Or else you may just share your findings/outcome.
Namaskar.
Nagaraj,
Perhaps this example may help.Let us say that we are wearing a shoe with laces tied on.As we are walking,we suspect a small pebble has got in somehow.What will be our response?
If we are sensitive about it,we will stop for a moment ,take the 'trouble' of untieing the laces,look out for the pebble throw it out and wear the shoe and walk untroubled.
If we are not all that sensitive,we walk on until it begins to hurt.We then untie the laces and throw out the pebble.
The Problem and the Response is the same;it is a question of being sensitive to the problem and taking the 'trouble' to resolve it.
Once we are sensitive to the problem,the 'trouble' to resolve it becomes an 'Effort' that is willingly undertaken.
Namaskar.
Ravi,
There is just "Throb" and nothing else. For all of the 5 minutes, 24 hours a day, there is just this throb and nothing else. All along, trying to define this throb has been the problem. This throb is nothing of the ones as seen before, ie. misery, suffering, fear, happiness, etc... it is none of these!
What is, is just the throb. Again, throb is just a word I am using to describe it.
and I wish it were just as easy as suspecting a pebble in a shoe.
Yes, problem and the response is the same, but what is the question, really? what is the problem really? There is no way of understanding this, "throb", it remains. I get what you say, Ravi, that, if we are sensitive to the problem, the trouble to resolve it becomes effort, naturally, willingly undertaken,... is all good, yes, all this holds good, when one really gets to the root of the throb.
As, in your example, unless, we determine that, it is the pebble that has got in, all else is just meaning less.
which is what I am trying to say, what is the question really? We don't know the suspect, we dont know the 'pebble' yet.
What name to give to the Throb? what question can I frame regarding this throb within? It is "Anirvachaneeyam" 'indescribable' - to say.
This being so, all questions are false, and the answers to them too are false too.
"None of the questions is this question" - is my observation. This much I am able to say, clearly!
Regards
Nagaraj
Nagaraj,
What you have posted is articulated by Ralph Waldo Emerson in his essay on Self-Reliance:
"There is a time in every man's education when he arrives at the conviction that envy is ignorance; that imitation is suicide; that he must take himself for better, for worse, as his portion; that though the wide universe is full of good, no kernel of nourishing corn can come to him but through his toil bestowed on that plot of ground which is given to him to till. The power which resides in him is new in nature, and none but he knows what that is which he can do, nor does he know until he has tried. Not for nothing one face, one character, one fact, makes much impression on him, and another none. This sculpture in the memory is not without pre-established harmony. The eye was placed where one ray should fall, that it might testify of that particular ray"
Namaskar.
Nagaraj,
"All along, trying to define this throb has been the problem"
Why are we trying to define it?Why not just live with it?Why bother?
Do we want to court it or do we want to part with it?
Namaskar.
Ravi,
But again, what is it to "live" really? What does living really mean?
There is no choice here, not even to conclude to live with it, it is rejecting even this.
I don't know, if you are able to see the depth in what I have been trying to convey. don't even know what for, or even why, I am trying to convey either :) such is the throb!
There is no choice, to either counter it, or part with it, or even be with it!
It's not allowing anything, just anything!
Regards
Nagaraj
Siva temples sung about in Saiva Canons:
(Lesser known temples.)
Tiru PandhaNai Nallur: 609 807.
This temple can be reached by bus from Kumbakonam. Siva is called Pasupatheeswarar. Uma is called KAmbana thoLi ammai, goddess with shoulders as slender as head of a betel leaf! The tirtham (holy waters) is a tank called Pushkarini. The temple tree (Sthala Viruksham) is SarakonRai tree.
Tiru Jnana Sambandhar has mentioned this temple in 10 of his verses and Tiru Navukkarasar in 10 of his verses.
The word 'panthaNai' means one who
holds a ball. Siva is said to be playing with the ball, that is skull of Brahma.
Saint Manikkavachagar says in his verse 18 of TirupoRchunnam, in Tiruvachakam:
ayan thalai koNdu cheNdAdal pAdi...
ayan thalai = Brahma's skull.
cheNdAdal = playing ball game.
*****
Sri Bhagavan about Prarabdha:
Talks No. 30:
.......
Devotee: Is it not necessary or at least advantageous to render the body invisible in one's spiritual progress?
Maharshi: Why do you think of that?
Are you the body?
Devotee: No. But advanced spirituality must effect a change in the body. Is it not so?
Maharshi: What change do you desire in the body, and why?
Devotee: Is not invisibility evidence of advanced Jnana?
Maharshi: In that case, all those who spoke, who wrote and who passed their lives in the sight of others must be considered ignorant, ajnanis!
Devotee: But the sages Vasishta and Valmiki possessed such powers?
Maharshi: It might have been their fate (prarabdha) to develop such powers (siddhis) side by side with their Jnana. Why should you aim at that which is not essential but apt to prove a hindrance to Jnana? Does the Jnani feel oppressed by his body being visible?
Devotee: No.
Maharshi: A hypnotist can render himself suddenly invisible. Is he therefore a Jnani?
Devotee: No.
Maharshi: Visibility or invisibility refer to a seer. Who is that seer? Solve that first. Other matters are unimportant.
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*****
Sri Bhagavan about Prarabdha:
Talks No. 31:
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Devotee: If we have done virtuous action (punya) the achievement will not leave us, I hope.
Maharshi: You will reap your destiny (prarabdha) that way.
Devotee: Will not a Wise Master be a great help in pointing out the way?
Maharshi: Yes. If you go on working with the light available, you will meet your Master, as he himself will be seeking you.
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******
Sri Bhagavan about Prarabdha:
Talks No. 37:
'What is Karma?' asked someone.
Maharshi: That which has already begun to bear fruit is classified as prarabdha karma (past action). That
which is in store and will later bear fruit is classified as Sanchita Karma, (accumulated action). This is multifarious like
the grain obtained by villagers as barter for cress (greens). Such a bartered grain consists of rice, ragi, barley, etc., some floating on, others sinking in water. Some of it may be good, bad or indifferent. When the most potent of the multifarious accumulated karma begins to bear fruit in the next birth, it is called the Prarabdha of that birth.
******
Sri Bhagavan about Prarabdha:
Talks No. 41:
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Devotee: The term Jnana is realized Wisdom. The same term is used for the method also. Why?
Maharshi: Jnana includes the method also because it ultimately results in realization.
Devotee: Is a man to engage in teaching his knowledge however imperfect?
Maharshi: If his prarabdha be that way.
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*****
The Photograph:
(Mountain Path, July-Sept. 2011)
continues...
There are no others until eventually in the intensity of the meeting, there is Sri Bhagavan alone. All sense of difference fades in the brightness of 'His' vision. Our sense of 'I' is dissolved into Sri Bhagavan and if guru's words of instruction are faithfully followed we realize our 'I' is one and the same as Sri Bhagavan's. There is no me and no you. There is just pure consciousness, pure 'I-ness'. This is the stage of unification with the guru. At this point, notions such as you, and I, which imply separation and differentiation, lose their meaning. There is a 'One'. This is the highest state of
savikalpa samkadhi for one sees the guru as one's own self.
It is said in Sufi lore that man cannot say 'I' for he is not whole. Only God can say 'I'. Though we may say, 'I am this' and 'I am that' this is the second hand knowledge. Our human faculties are but dull reflections of pure consciousness. Whenever we refer to anything other for our sense of 'I' to prove our existence, we immediately distance ourselves from the source. The 'I-ness' cannot be compared as it is unique. It implies 'the identity of Jiva and Brahman, that is, the oneness of adjunct free consciousness and God. The same advaitic truth is also indicated by the Vedic mahavakya 'Prajnanam Brahma' (Self Consciousness is Reality). (Sri Ramana Darsanam, Sadhu Natananda).
It is not two and that is why on this physical plane, it would be misleading to compare and vie with the deeds of others. In doing so we neglect what we are meant to do, our Swadharma.
It is said of the early Persian Sufi Abu Yazad Bistami that after his death, he appeared to a friend in a dream and told him how God had received him. The Lord asked him: "What do you bring me?" Abu Yazad enumerated his good works, but when none of them were acceptable he said at last: " I bring Thee Thyself". Only then did God accept him.
When we say an image of Sri Bhagavan we should remember that Sri Bhagavan does not see our limitations. Sri Bhagavan sees Himself in us. If we keep this in mind all our desires and fears dissolve in recognition that there is nowhere to go and nothing to do when we dive into that divine light. Let us give ourselves to Sri Bhagavan.
concluded.
Nagaraj,
"It's not allowing anything, just anything!"
Is this a problem?Yes or No.
Fidelity -
(Mountain Path - Oct.-Dec. 2011)
Faith, which is the cause of Self realization, is the outcome of firm conviction of the truth of Vedantic scriptures and of the words of the Guru. (Vivekachudamani).
Take the case of the honey bee which has remained unchanged over thousands of years. The honeybee is highly prized for its honey and wax but more importantly, it is crucial to the natural world and humankind because of its ability to cross-pollinate flowers. It may not be the only insect which can pollinate but it is the most important. The principal reason the bee is considered such an exceptional pollinating insect is its singular devotion to one species of flowers when it seeks pollen. It demonstrates flower fidelity. Since pollen can fertilize only an embryo of the same species this loyalty is important to the proliferation of any species. Most other insects that visit flowers tend to collect pollen at random and can visit six to eight different flowers in their search for pollen but as a result the flowers in general remain unfertilized. Without this trait of allegiance of the bee we could not produce many fruits and vegetables on which we thrive. The world as we know it would be much poorer without the bee.
We see in life of Sri Bhagavan a prodigious manifestation of faithfulness. One is immediately struck by His one pointed devotion to Arunachala. We see today the fruits of that commitment in the progeny He created; a generation of followers who, having tasted the honey of His love, then with fidelity adhere to His path. Fidelity is the active expression of faith, for we all have some form of belief be it in a conversation, fetish, person or principle and what we say and do reveals our convictions. There is a saying that it is better, once having chosen a proper site, to dig a well on that one spot and not dig shallow wells all over the place. Discernment is faith; the inability to discriminate, when one considers it, is infidelity.
In respect of Sri Bhagavan and Arunachala this is not to say there is only one genuine place to seek that divine spring which can quench our thirst. on the contrary there are many authentic traditions, which, if followed correctly, will transform and release us from the bonds of ignorance. It would be foolishness and indeed, arrogance to deny the truth of other traditions. There are as many paths
as there are souls in search of higher truths. We have been attracted to Arunachala-Ramana for whatever reasons of destiny. It is because we resonate to the call of that mysterious form which we call Arunahchala that our prarabdha is such. What we seek to emulate in Sri Bhagavan is this unwavering fidelity to one path, eka-bhakti.
continued...
yes,
there is a throb, துடிப்பு, vacuum, there is a gap, but there is no way of defining it, that it's not allowing anything, is just an inference. But I have no way of ascertaining if this is a problem. Instead of the word problem, i have used the word "throb" or "துடிப்பு" because, it doesn't seem as definitive as a 'problem', there is difference between problem and throb or துடிப்பு. At other occasions, to somebody else, I have referred to it as a burning sensation within, somewhere at the bosom, which is non physical. And, burning is not to be taken literally, burning is just an alternate word for the Throb or துடிப்பு.
Nagaraj
Nagaraj,
You do not have to define what you are feeling.From your 'Yes' it appears that you want to get past it,You want it to end.
Have you sought help from your Guru or from Sri Bhagavan if you consider him as your Guru?
Namaskar.
Dear Ravi,
yes, that's the only prayer, just praying to Bhagavan. Awaiting his grace, which is ever present!
Will not be available until tomorrow.
Thank you,
Nagaraj
Nagaraj,
You are doing the Right thing.Wish you the Very Best.
Namaskar.
salutations to all:
Nagaraj:
["...Awaiting his grace, which is ever present! Will not be available until tomorrow..."]
"what" will not be available until tomorrow? grace??? and if you already know this 'grace' thing to be 'ever-present', where is the question of 'awaiting' it??? :-)))
Dear Ravi, thank you,
Dear S.,
Well, there is a paradox, I do not want to hide it. While intuitively, I am able to know that the grace is ever present, but, still, there is a gap, or, vacuum, hence, the awaiting!
This gap, doesn't get filled by logical analyses or rational understanding.
regards
Nagaraj
Dear S.,
Perhaps, I did not answer you in my previous post.
You asked me "What" will not be available until tomorrow.
Well, that "what" itself is my question! I do not know what that "What" is. We all don't know our questions.
I do not know, if the "what" is grace. But, that has been our practice, that has been our religion, our Dharma, our way, Grace, hope, Prayer!
Regards
Nagaraj
Siva temples sung about in Saiva Canons:
(Lesser known temples.)
KuttAlam - (Tiruth thuruthi) -
609 801.
This is on the bus route of Kumbakonam and Mayiladuthurai. This is different from KuRRAlam, where there are water falls in southern
Tamizh Nadu.
Sundaramurti Swami lost his eyesight and was also afflicted with body pains, when he did not keep up the words given to Siva, by leaving Tiruvottiyur without His permission. On reaching this temple, and taking bath in the holy tank, the saint was again blessed with eyesight and good health. There is a shrine for Sundaramurti near the tank in this town.
Siva is called Vedeswarar. Uma is called Mugihzambika, one who who is like a flower bud. The holy waters (tirtham) are river Kaveri and a tank called Sundara tirtham. The temple tree (Sthala Viruksham) is Uthala Tree, a type of banyan tree.
Tiru Jnana Sambandhar mentions this temple in 11 of his verses, Tiru Navukkarasar in 10 of his verses and Sundarmurti in 10 of his verses. Saint Manikkavachagar mentions this temple in 2 places in
Tiruvachakam.
It is said that Siva came as a brahmachari and taught Vedas to young boys here. Hence He is called SonnavAru aRivAr - the One who told the Vedas is the One who knows it.
*****
Sri Bhagavan about Prarabdha:
Talks No. 57:
........
........
Sri Bhagavan continued....
The Sastras are meant to suit varying conditions. Their spirit remains the same. In Halasya Mahima there is a chapter on the eight fold siddhis. There Siva says His bhakta never wastes a thought on them. Again Siva says the He never grants boons. The desires of the devotees are fulfilled according to their prarabdha only. When Iswara Himself says so, what of others? In order to display siddhis, there must be others to recognize them. That means there is no Jnana in the one who displays them. Therefore siddhis are not worthy of any thought. Jnana alone is to be aimed at and gained.
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*****
Sri Bhagavan about Prarabdha:
Talks No. 115:
Mr. M. Frydman: Even without any initial desires there are some strange experiences for us. Wherefrom do they arise?
Maharshi: The desire may not be there now. Enough it was there before. Thought forgotten by you now it is bearing fruit in due course. That is how the Jnani is said to have prarabdha left for him. Of course it is only according
to others' point of view.
******
Sri Bhagavan about Prarabdha:
Talks No. 251:
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Maharshi: The Samsara is only in your mind. The world does not speak out, saying 'I am the world'. Otherwise it must be ever there - not excluding your sleep. Since it is not in sleep, it is impermanent. Being impermanent it has no stamina. Having no stamina, it is easily subdued by the Self. The
Self alone is permanent. Renunciation is non identification of the Self with the non self. On the disappearance of ignorance, the non self ceases to exist. That is true renunciation.
Devotee: Why did you then leave your home in your youth?
Maharshi: That is my prarabdha. One's course of conduct in this life is determined by one's prarabdha. My prarabdha is this way. Your prarabdha is that way.
Devotee: Should I not also renounce?
Maharshi: If that had been your prarabdha, this question would not have arisen.
Devotee: I should therefore remain in the world and engage in spiritual practice. Well, can I get realization in this life?
Maharshi: This has been already answered. You are always the Self. Earnest efforts never fail. Success is bound to result.
Devotee: Will Maharshi be pleased to extend Grace to me also!
Maharshi smiled and said "Um! Um!" With blessings and salutation, the interview came to a close and the party departed directly.
******
Devotee
Sri Bhagavan about Prarabdha:
Talks No. 256:
A question was asked regarding the position of one whose Jnana is weak in the scheme of things. The doubt was if that manda jnani had stopped short of kevala nirvikalpa.
Maharshi: Kevala nirvikalpa happens even in the tanumanasi stage (of attenuated mind).
Devotee: The middling and superior jnanis are said to be jivanmuktas. Kevala nirvikalpa is in tanumanasa. Where does one whose jnana is weak fit in?
Maharshi: He comes in sattvapatti (realization) - whereas the middling and the superior ones comes in asamsakti and padartha bhavani respectively. This division as dull, middling and superior is according to the momentum of prarabdha. If it is strong he is weak; if it is middling he is middling too; if prarabdha is weak, he is superior. If it is very weak, he is in turyaga.
There is no difference in the samadhi state or the Jnana of the Jnanis. The classification is only from the standpoint of the observer.
.........
.........
******
Fidelity:
(Mountain Path - Oct. -Dec. 2011)
continues....
The first step is to see what is appropriate for us, what feels right and then choose. Once we decide according to our level of discrimination, we should remain firm in our faith. Yes, we may be mistaken and place our trust in an inappropriate source but we will learn through painful disillusionment and begin again wiser for the fact.
History abounds with countless examples of misguided faith. We all have endured disenchantment on many levels, be it in our family, friends, teachers, society. An instructive instance is the accepted chronicle pertaining to the inhabitants of Easter Island in the Pacific Ocean. For whatever reason, they had decided that the construction of a series of giant figures lined up facing the ocean was of paramount importance for their tiny community. They invested their time and energy to the quarrying, shifting and raising of these curious, powerful and intimidating basalt idols. The task depleted the small island of its timber, which meant they could no longer maintain or build boats to fish or maintain their houses. The top soil was degraded by wind and their capacity to harvest vegetables and fruits shrunk to the point of unsustainability. The island was either abandoned or the people died of starvation. To varying degrees we have all invested our time, energy and belief in a figment of our imagination that at the time seemed real and enduring. These false gods devour us with their demands.
We see the value of Sri Bhagavan's path in that the way has been clearly shown and marked. The journey has been verified in Sri Bhagavan's own life and it has been shown to be direct and efficacious. It is not then a question of blind faith but of application to the quest. The question is how do we enter the stream that carries to our destination. It calls for certainty. We could even legitimately ask the old conundrum:
which came first, the chicken or the egg? It requires faith, so then how do we get faith? Do we need faith to have faith? How can we create something out of nothing? We can't and that is the crux. It is not ours to command. It spontaneously happens when we are ready.
Devotee: The upanishads say, I am told, that he alone knows the Atman whom the Atman chooses. Why should the Atman choose at all? If it chooses, why some particular person?
Maharshi: When the sun rises, some buds alone blossom, not all. Do you blame the sun for that? Nor can the bud blossom of itself, it requires the sunlight to do it.
Devotee: May we not say that the help of the Atman is needed because it is the Atman that drew over itself the veil of maya?
Maharshi: You may say so.
Devotee: If that Atman has drawn the veil over itself, should not itself remove the veil?
Maharshi: It will do so. See for whom is the veil.
Devotee: Why should I? Let the Atman itself remove the veil!
Maharshi: If the Atman talks about the veil, then the Atman itself will remove it.
(Maharshi's Gospel, Book 2, Ch. II,
'Sadhana and Grace'.)
continued....
Fidelity:
(Mountain Path, Oct. - Dec. 2011)
continues...
Sri Bhagavan makes a very subtle distinction here. This illustrates the genius of Sri Bhagavan, for always, He refers to first principles. He says that which created the veil in the first place will remove it. He does not give credence to the veiling nor to its effects. Instead of speaking about the branches of manifestation, He directs us to the root and by inference, denies maya any power to delude us. He not so much contradicts the power of veiling as declines to even recognize it as an independent, determinant feature.
Faith as we generally understand it is a conviction in something we cannot grasp with our rational mind. Sri Bhagavan consistently says that our so called Self, or innermost core of reality is self evident. None of us can deny our conscious existence. It does not matter what name we give it because all names fall short, but if we exercise fidelity, this slender thread will surely guide us home. Faith is much like love and who does not have faith in their own being and who does not harbor love for themselves? Love and faith grow from the same tree. (Devaraja Mudaliar, Day by Day, 22.7.1946). Even rejection of our own worth, and denial of a higher imperative is a perverse response to the same principle.
Like all necessary journeys the first steps can be arduous but are satisfying if we faithfully adhere to the instructions of our guiding light. To extend the metaphor of the bee, we all know the expression - busy as a bee. We also know that bees live in highly organized hive governments if they are to have any chance to gather pollen for honey and survive the rigors of inevitable barren periods. Though the path seems to a lonely one, that it is not true for once we are bound by the sweet knot of Sri Bhagavan's love, it does not matter whether we are in physical proximity to other lovers or not. We are nonetheless joined by an inevitable strand to Him and His extended spiritual family.
Loyalty is much disparaged these days. Loyalty is measured more in terms of how much money can buy one's allegiance. Everyone has a price and everything apparently is for sale. There is a level of cynicism in the world today that can be critical of anyone who proves an exception to the rule. Motives are examined in the light of possible personal gain. It has been terms 'the reign of quantity'.
continued......
Fidelity:
(Mountain Path - Oct. Dec. 2011)
continues....
In our own lives it is no so much the triumphs as rather the defeats, which reveal our mettle. We can be dignified in defeat or savage in response. We can transcend the predicament or be further enmeshed in the quagmire. How often we have seen individuals squabble much like dogs quarreling over a bone. Unless a vital principle is under contention, for the most part it is not worth it.
Paradoxically it is when we lose everything we had blindly clung to, that Sri Bhagavan can full us with the Grace, He so generously wishes to share. It is the experience of loss which can create the greatest opportunity. Do we have courage and constancy to accept it and grow out of our our obtuse limitations?
What is our criterion of loyalty or faith in a higher ideal, guru or way of life? Do we feel obliged to justify it to ourselves and others to reinforce its validity? Or do we remain imperturbable in our faith? The inevitable shocks which ravage us over time, the family tragedies, the disappointments, do they shake our faith? And if so, why? It is easy to be loyal in times of bounty but when we the cold storm of adversity strikes we experience the true depth of our devotion. No one is immune to doubt, it is what we do with it once we confront the reality of our feeble foundations that is the real test. It can make us stronger or cause us to die the thousand deaths of the coward who refuses to face the truth. When we realize vacillation is the mother of confusion and ultimately madness, we should be firm in our resolve and take the smooth with the rough.
The course of our life is determined in part by the assumptions we have of ourselves. If we have faith it can move mountains; if we are fearful and lack trust in a higher power and our our innate goodness, we are doomed by the unavoidable aggregation of evidence which seems to conspire against us, little realizing we have contributed to it by our attitudes and beliefs.
May we cultivate that faith and devotion which can raise us above the selfish and unconscious attachment or ignorance.
concluded.
salutations to all:
Nagaraj:
["...While intuitively, I am able to know that the grace is ever present, but, still, there is a gap, or, vacuum, hence, the awaiting! This gap, doesn't get filled by logical analyses or rational understanding... I do not know what that "What" is. We all don't know our questions..."]
:-) more often, logical analyses is manifold times more reliable than this nebulous intuition! when you say 'intuitively you know it to be ever-present', you may be merely guessing or desperately wanting some such thing to be there just because you have been believing in it for so long :-) i.e., if you 'know' it, you 'know' it, otherwise it's not 'knowing', only a conjecture, isn't it? :-)
you & i may not know 'what is the question' but don't you think it's a bit far-fetched to attribute one's ignorance on everybody else? there could be people who precisely know what to ask! perhaps, those who know what's the 'question' might not be commenting in a blog :-)))
Dear S.,
yes, what you say is correct, as below:
'intuitively you know it to be ever-present', you may be merely guessing or desperately wanting some such thing to be there just because you have been believing in it for so long
yes, you are correct, it is a mere guessing, and, a hope, that there is something. i admit, my helplessness.
When you are lost in the highway without any money or vehicle, you just hope some vehicle to come over and pick you up. But behind this, I am aware of it myself, but, what to do, when that rejects even logical analyses itself?
Then its like being made to stand on a hot iron plate, nowhere to go :D
'You' and 'I' is just 'ourselves' The 'everybody', that we talk about is our own creation, is it not? Even the idea that. 'there may be somebody, who know what's the 'question' is' also decided by us, is it not? to say, "oh he knows his question" it is us in the end who decides this also.
regards
Nagaraj
International Women's Day: March, 8, 2012:
What could be a better thought than to remember Akka Mahadevi, (Elder Sister Mahadevi) one of the four foremost Veera Saiva Saints? She lived during the days of Basavanna, the leader of Veera Saiva movement in Karnataka sometime in 18th century.
Mahadevi considered Siva as her god and lover. She wandered almost naked in the areas of northern Karnataka and Andhra Pradesh. Her god and husband were Channa Mallikarjuna, the Siva of Sri Sailam. Her poems are virulent and provocative always digging at the mortal men.
Locks of shining red hair
a crown of diamonds
small beautiful death
and eyes in a laughing face
that light up fourteen worlds -
I saw His glory,
and seeing, I quell today
the famine in my eyes.
I saw the haughty Master
for whom men, all men,
are but women, wives.
I saw the Great One
who plays at love
with Sakti,
original to the world,
I saw His stance
and began to live.
O Lord white as jasmine*,
if my head falls from my shoulders,
I shall think it your offering.
* Channa Mallikarujuna, the Golden Lord of Jasmine, Siva of Sri Sailam.
Through a world of molesting male attention, she wandered, defiant and weary, asserting the legitimacy of her illicit love for the Lord, searching for Him and His devotees. She walked towards Basava Kalyan, the center of Veerasaiva Saints, the Hall of Experience where Allamma Prabhu and Basavanna ran a school for kindred spirits.
Allamma did not accept her at once. A remarkable conversation ensued, a dialogue between sceptic and love child which turned into a catechism between the guru and disciple. Many of Mahadevi's poems (vachanas - blank verses) are placed by legend in this famous dialogue. When Allamma asked the wild looking woman her husband's identity, she replied to she was married forever
to Channa Mallikarjuna. He asked her then the obvious question: Why take off clothes as if by that gesture you could peel of illusion? And yet robed yourself in tresses of hair? If so free and pure in heart, why replace a sari with a covering of tresses? Her reply is honest:
Till the fruit is ripe inside
the skin will not fall off.
On another occasion she told Allama: I wear tresses of hair not because I have still not left body
consciousness. It is only for the sake of people like you!
I think Germain Greer and Simon de Boviere (?) cannot show a candle to her. She is a true women's libber, for spiritual pursuit, and not merely for 'banning the bra' to teach a lesson to men.
*******
Friends,
Grace is something tangibly experienced by the seeker and is by no means mere guess.It is the power of the Divine that makes its presence felt when the seeker least expects it and pulls his mind within and steeps him in peace and silence.
Like Kabir says:Yaad ab hOgay Bahut purAni;abtho sOch samaj abhimAni.
"Now I recall that which is Ancient;
Atleast now ponder and understand,Oh Egoistic one"
It is only when the seeker opens himself to this presence of the Divine that Sadhana begins to be done.
In the beginning,the Presence after a brief visit would go into hiding like the sun behind the clouds.This does not mean that it is not present.It means that the seeker has to clear the Ground and stay tuned in a state of Receptivity and openness.
Many a time it is the Eagerness and restlessness of so called effort that stands in the way of the manifestation.
All insistence,Ratiocination,mental constructions have to cease and one has to stay open and oriented with a Quiet aspiration.This facilitates the 'Return' of the Presence.
The Seeker places his Trust in the Divine and Knows quite clearly that its Help is ever there and whatever block is there will be overcome sooner or later.
Namaskar.
Friends,
An excerpt from The Gospel of Sri Ramakrishna:
God's grace is the ultimate help
"You may try thousands of times, but nothing can be achieved without God's grace. One
cannot see God without His grace. Is it an easy thing to receive the grace of God? One must
altogether renounce egotism; one cannot see God as long as one feels, 'I am the doer.'
Suppose, in a family, a man has taken charge of the store-room; then if someone asks the
master, 'Sir, will you yourself kindly give me something from the store-room?', the master
says to him: 'There is already someone in the store-room. What can I do there?'
"God doesn't easily appear in the heart of a man who feels himself to be his own master.
But God can be seen the moment His grace descends. He is the Sun of Knowledge. One
single ray of His has illumined the world with the light of knowledge. That is how we are
able to see one another and acquire varied knowledge. One can see God only if He turns
His light toward His own face.
"The police sergeant goes his rounds in the dark of night with a lantern in his hand. No one
sees his face; but with the help of that light the sergeant sees everybody's face, and others,
too, can see one another. If you want to see the sergeant, however, you must pray to him:
'Sir, please turn the light on your own face. Let me see you.' In the same way one must pray
to God: 'O Lord, be gracious and turn the light of knowledge on Thyself, that I may see Thy
face.'
Namaskar.
Siva temples sung about in Saiva Canons:
(Lesser known temples.)
KudavAsal - 612 601.
This temple is about 15 kms from Kumbakonam by bus. This can also be reached from Tiruvarur by bus. The distance is about the same. When a sage was suffering from leprosy, Siva appeared from the pot (kudam) where the sage had kept water for purification of his body and cured
his leprosy.
Siva is called Koneswarar. Uma is called Periya Nayaki, periya = large. The holy waters (tirtham) are a tank called Amrita Tirtham. The temple tree (Sthala Viruksham) is Plantain tree.
The goddess herself is prayed as Durga and hence there is no separate shrine for Durga as in other temples.
Tiru Jnana Sambandha has mentioned this temple in 22 of his verses.
Close to this temple is TirucheRai, a famous Vishnu temple.
*****
Sri Bhagavan about Prarabdha:
Talks No. 286:
Devoteee: Why can we not remain in sushupti as long as we like and be also voluntarily in it just as we are in the waking state?
Maharshi: Sushupti continues in this state also. We are ever in sushupti. That should be consciously gone into and realized in this very state. There is no real going into or coming from it. Becoming aware of that is Samadhi. An ignorant man cannot remain long in sushupti because he is forced by nature to emerge from it. His ego is not dead and it will rise up again and again for him too impelled by nature, i.e prarabdha.
This is, both in Jnani and ajnani, ego is sprouting forth, but with this difference, namely, the ajnani's ego when it rises up is quite ignorant of its source, or he is not aware of his sushupti in the dream and jagrat states. Whereas a Jnani when his ego rises up, enjoys his transcendental experience with this ego keeping his lakshya (aim) always on its source. This ego is not dangerous. It is like the skelepton of a burnt rope. In this form it is ineffective. By constantly keeping our aim on our source, our ego is dissolved in its source, like a doll of salt in the ocean.
Devotee: Sri Ramakrishna says that nirvikalpa samadhi cannot last longer than twenty one days. If persisted in, the person dies. Is it so?
Maharshi: When the prarabdha is exhausted the ego is completely dissolved without leaving any trace behind. This is final liberation. Unless prarabdha is completely exhausted the ego will be rising up in its pure form even in jivanmuktas. I still doubt the statement of the maximum of twenty one days. It is said that people cannot live if they fast thirty or forty days. But there are those who have fasted longer, say a hundred days. It means that there is still prarabdha for them.
........
........
******
Sri Bhagavan about Prarabdha:
(in the commission enquiry)
Talks No. 291: (December, 5, 1936)
......
Q: Are there any restrictions or discipline for that state (the state of atyasrama)?
Maharshi: There are characteristics
of it mentioned.
Q: There are Gurus for each asrama. Is there a Guru for atyasrama?
Maharshi: Yes.
Q: But you do not admit a Guru.
Maharshi: There is a Guru for everyone. I admit a Guru for me also.
Q: Who is your Guru?
Maharshi: The Self.
Q: For whom?
Maharshi: For myself. The Guru may be internal or external. He may reveal Himself internally or communicate externally.
Q: Can the atyasramis own property?
Maharshi: There is no restriction for them. They may do what they please. Suka is said to have married and begotten children also.
Q: The atiyasrami is like a householder in that case.
Maharshi: I have already said that he is above the four recognized asramas.
Q: If they can marry, own property, etc., they are only grihasthas.
Maharshi: That may be your view.
Q: Can they own property and convey the same to others?
Maharshi: They may or may not. All depends on their prarabdha.
Q: Is there any karma for them?
Maharshi: Their conduct is not regulated according to any rules or codes.
.......
******
Sri Bhagavan about Prarabdha:
Talks No. 295.
..........
..........
Maharshi: Your nature is happiness. You say that it is not apparent. See what obstructs you from your true being. It is pointed out to you that the obstruction is the wrong identity. Eliminate the error. The patient must himself take the medicine prescribed by the doctor in order that he may be cured of his illness.
Devotee: The patient is too weak to help himself and places himself unconditionally in the hands of the doctor.
Maharshi: The doctor must be given a free hand and the patient must only remain quiet without saying anything. Similarly keep quiet. That is effortlessness.
Devotee: That is the most effective medicine too.
The other questions which he wrote down were:
Devotee: Convince me of the existence of God.
Maharshi: Realization of the Self amounts to such conviction.
Devotee: How is prarabdha (past karmas) related to purushakara (one's own effort) here?
Maharshi: Prarabdha is karma (action). There must be a karta (doer) for it. See who the karta is. Purushakara is effort. See who exerts. There is identity established. The one who seeks to know their relation is himself the link.
Devotee: What is karma and rebirth?
Maharshi: See the karta (doer) and then the karma (action) becomes obvious. If you are born now, rebirth may follow. See if you are born now.
..........
..........
*****
Sri Bhagavan about Prarabdha:
Talks No. 323:
While explaining verse 6 of Arunachala Ashtakam, Sri Bhagavan observed as follows:
The final word in the previous verse asks: 'Is there one?' The initial words in the present verse answer: 'Yes, there is One...'. It proceeds, 'Though it is the only One, yet by its wonderful power it gets reflected on the tiny dot 'I' (the ego) otherwise known as ignorance or the aggregate of latent tendencies; this reflected light is relative knowledge. This, according to one's prarabdha (past karma now fructifying), manifests the inner latent tendencies as the outer gross world and withdraws the gross external world as the subtle internal tendencies; such power is called the mind in the subtle plane and brain in the physical plane. This mind or brain acts as the magnifier to that Eternal One Being and shows It forth as the expanded universe. In the waking and dream states the mind is outward bent and in sleep it is inward bent. With the mind as the medium, the one Supreme Being seems diversified in the waking and dream states and remains withdrawn in sleep state, or swoon, etc., Therefore you are only That and cannot be otherwise. Whatever the changes, the same one Being remains as yourself. There is nothing besides yourself.'
.........
.........
******
Duties and Rights:
(Mountain Path - Jan. - Mar. 2011)
One of the most influential documents that have affected the way people perceive themselves in recent centuries is the American Declaration of Independence of 1776, which states that 'We hold these truths to be self evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness.' This comprehensive statement about individual human right has, over the succeeding centuries, shifted people's perception of who they are as citizens, what is expected of them by society and most importantly what people demand as a natural right from their community and nation. World wide communications have affected the way we perceive each other, radically changed commerce and profoundly altered the value of the arts, philosophy and science. It has created the anti-hero, broken down the traditional structures of social authority and smashed the classical theories of social contracts.
We see today the repudiation of any principle higher than individuality. There has been a dramatic swing in emphasis from the transcendental to the imminent. What began in modern times in Italy with the Renaissance idea that man is the measure of all things finally found political expression in the American Declaration and has now permeated most cultures on the globe either as an accepted or assimilated fact; or alternatively, it is vigorously contested by extreme religious groups, which reveals how pervasive the trend is and how threatening to ossified mindsets.
The positive aspect of this shift from the transcendental to the mundane is that it spurred the sciences to focus on the human condition; in particular, medicine, to alleviate suffering. We are beginning to create the world in our own image by controlling the forces of nature and constructing artificial environments in which to live. However, increasingly, we are focusing on our rights to certain basic essentials that must be supplied by man made organizations as the natural world cannot now do. With the population explosion we will increasingly demand that our rights be respected as resources are stretched. Consider just one resource, water.
Contrast this with the outlook of Hindu dharma in which the dharma sastras (scriptres) speak of nothing but duties. There is no such concept as a god given right an individual is automatically entitled to. We see similar outlooks in Islam, Catholicism, and Buddhism. In fact, all the traditional religions emphasize the do's and don'ts the individual must follow for a happy and fulfilled life. We are viewed not as separate individuals but essential parts of a greater whole whose purpose our minds can but for the present dimly perceive.
The situation we face today is between two value systems, one which asks what I can get out of any situation in this life on earth and the other, what is my place not only in the terrestrial structure but also in the celestial and how can I be in harmony with them?
continued....
Duties and Rights:
(Mountain Path - Jan. - Mar. 2011)
continues.....
There are innumerable questions which arise out of this contrast: does a universal set of rights and duties exist? Do the rights and duties have primacy over the other? Does freedom as a natural right mean licence to do anything one wants?
for those of us who follow the teachings of Sri Ramana Maharshi, the answers appear simple but actually are profoundly complex and far reaching in their conclusions. Sri Bhagavan says to ask ourselves:'Who am I?'. This one simple question confounds our mind and silences our hearts.
Our minds are awash with the pull and push of contradictory desires and fears. There is a contest between our duties and our desire to do what we want regardless of others. Our hearts are ablaze with emotions that drive us to actions whether they are reasonable or irrational, beneficial or harmful. The flood of feeling, if left unattended, will find ways to manifest itself whether we like it or not. We are just as perplexed as other by our own behavior if we are not conscious of the roots from which they spring. The crucial question is how do we become conscious of ourselves so that whatever we think or feel to do is in harmony, as individuals and as members of society. The differentiation between duties and rights is critical.
Sri Bhagavan says that realizing who we are is liberation, moksha. Let us leave aside the definition of moksha for the present because its importance is refined as we evolve in consciousness. The ideas we start out with are far less relevant when we reach the edge of of our personal boundaries and dissolve the rigidities of perception we so long believed in. In reality, they are childish in the face of the great mystery of life. Nothing we conceive can grasp the immensity of life. It is not that we will gain moksha but that moksha is the dissolution of our ludicrous sense of self importance. Though we ask for it, we actually don't want moksha; what we want is a placebo to give us a steady stream of happiness devoid of any effort or consequences.
Life in the traditional sense is
a preparation. It is a protracted series of steps of self revelation. It is the evolution of the soul to that it may be released from the laws of this world. The eternal dharma in themselves do not bind us, rather they are guides so we may be free from harm and find release from our delusion of separation. Traditional religions emphasize transcendence; they see our life as a journey and our duty as the natural concomitant that eases the way. Duties make us aware, they develop the power of attention. The rajasic struggle to fulfill duties cultivates understanding and helps us overcome the tamasic tendencies that keep us in dopey chains of ignorance. It would be foolish to ignore one's duty in much the same way as it would be stupid not to heed the safety signs on a treacherous path.
continued....
Dear Friends,
In one instance a devotee during his conversations with Bhagavan on the subject of Self Enquiry asked thus -
D: Even so, I do not understand. “I”, you say, is the wrong “I” now. How to eliminate this wrong “I”?
M: You need not eliminate the wrong “I” How can “I” eliminate itself? All that you need to do is to find out its origin and abide there. Your efforts can extend only thus far. Then the Beyond will take care of itself. You are helpless there. No effort can reach it.
it happens due to the pull of Bhagavan's grace.
regards
nagaraj
Siva temples sung about in Saiva Canons:
(Lesser known temples.)
Tiru puLLa mangai (Pasupathi Kovil)
- 614 206.
This temple is on the bus route of Thanjavur to Kumbakonam. There is a stop for Pasupati Kovil, which is the present name of the town. The temple is about 2 kms from the bus stop and can be reached by auto rickshaw or horse cart.
Siva is called Alam tharitha Iswaraar, i.e one who held the halahala poison on His throat. He is also called Pasupati Nathar. Uma is called pAl vaLai nAyaki, one who had bangles white as milk. (?). The holy waters (tirtham) are river Kaveri. There is also a tank near the temple called Siva tirtham.
Tiru Jnana Sambandha has mentioned this temple in 11 of his verses.
The ancient name tiru puLLa mangai - has got some significance. puL in Tamizh means eagles. On the temple towers, eagles are always sitting in large numbers, unlike doves which usually reside on the temple towers.
******
Sri Bhagavan about Prarabdha:
Talks No. 349:
Sri Bhagavan was reading His prose translation of Vivekachudamani, (preface), rendered in English by one Mr. S. Krishna.
.........
.........
Final Freedom: Thus defining a Jivan mukta, he is declared to be free from the bonds of three fold karmas (sanchita, agami, and prarabdha). The disciple who has reached this stage then relates his personal experience. The liberated one is free indeed to act as he pleases, and when he leaves the mortal frame, attains absolution, and returns not to this 'birth which is death.'
Sri Sankara thus describes Realization that connotes liberation as twofold, i.e jivan mukti and videha mukti, referred to above. Moreover, in this short treatise, written in the form of a dialogue between a Guru and his disciple, he has considered many relevant topics.
*****
Sri Bhagavan about Prarabdha:
Talks No. 383:
Swami Lokesananda, a sannyasi, asked Sri Bhagavan: Is there prarabdha for a jivanmukta?
Maharshi: Who is the questioner? From whom does the question proceed? Is it a jivan mukta who is asking?
Devotee: No, I am not a mukta as yet.
Maharshi: Then why not let the jivanmukta ask the question for himself?
Devotee: The doubt is for me.
Maharshi: Quite so. The ajnani has doubt but not a jnani.
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...........
Maharshi (after explaining Ajata vada): The scriptures say that Jnana is the fire which burns away all karmas, sarva karmani. Sarva (all) is interpreted in two ways: (1) to include prarabdha and (2) to exclude it. In the first way: if a man with three wives dies, it is asked, 'can two of them be called widows and the third not?' So is with prarabdha, agami and sanchita. When there is no karta none of them can hold out any longer.
The second explanation is, however, given only to satisfy the enquirer. It is said that all karma is burnt away leaving prarabdha alone. The body is said to continue in the functions for which it has taken its birth. That is prarabdha. But from the Jnani's point of view, there is only the Self which manifests in such variety. There is no body or karma apart from the Self, so that the actions do not affect him.
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Sri Bhagavan about Prarabdha:
Talks No. 423:
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Devotee: I try to gain will power. After these years I find myself only where I began. There is no progress.
Maharshi: (No answer)
Devotee: What are the means for gaining will power?
Maharshi: Your idea of will power is success insured. Will power should be understood to be the strength of mind which makes it capable for meeting success or failure with equanimity. It is not synonymous with certain success. Why should one's attempts be always attended with success? Success develops arrogance and the man's
spiritual progress is thus arrested. Failure on the other hand is beneficial, inasmuch as it opens the eyes of the man to his limitations and prepares him to surrender himself. Self surrender is synonymous with eternal happiness. Therefore one should try to gain the equipoise of mind under all circumstances. That is will power. Again, success and failure are the results of prarabdha and not of will power. A man may be doing only good and noble actions and yet prove a failure. Another may do otherwise and yet be uniformly successful. This does not mean that the will power is present in the one and not in the other.
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*******
Duties and Rights:
(Mountain Path - Jan. - Mar. 2011)
continues....
For a person born and educated in the so called modern way, all of the above may be helpful to become a socially acceptable person but really, it is non-sense. The aim of modern life, it seems, is to find out what you want and to get it by whatever means acceptable by society. Our rights as individuals are tools that help us to realize our desire. One cynical view is that motivated by greed, fuelled by anger and justified jealousy, our desires are acceptable if the result is favorable. The more liberal humanistic view is that rights are given not to take but to express the riches and diversity of the of the personality and to respect the same right in others. How each person adjusts to the rights of fellow human beings is another matter and need not concern us here. It is the principle we are concerned with.
How then do we define ourselves? Do we highlight our duties as the governing principle which guides our lives or do we insist on our rights? For most of us, it is a confused mixture of the two for we rarely see clearly defined options and our attitudes can change by the hour, let alone the day. If one opts for duties as of primary importance we are never without instruction for the next step. On our level of consciousness if we cannot listen to our conscience, we can refer to traditional authority for guidance.
When we are in accord with the universal law (dharma) which sustains life, we are able to discriminate between right and wrong, what is lost lasting value and what is ephemeral. This clarity needs to be developed. It is called sattvic mind which is the key for release from chains of suffering.
What actually is a duty? It is an obligation to do what is right or what is decreed for the betterment of society. But that does not mean fanaticism. It does not mean sacrificing the welfare of others for the sake of some impossible ideal. It means doing what is appropriate. It can all be summed up in one principle. Do not hurt others (ahimsa). Which, oddly enough, translates as simple good manners.
Our problem today is that because of traditional certainties are crumbling, we do not know what our correct responsibilities are, despite the self assured voices of TV pundits or street wags. Unless we are careful we can lose the thread of the sacred in the trivialization of values. According to the prevailing materialistic world view, we no longer have duties towards a higher purpose in or life. In other words, this life
is all there is and you had better get what you can.
continued....
Duties and Rights:
(Mountain Path, Jan-Mar. 2011)
continues...
What exactly are our rights? If it is our right to have what we want then what exactly do we want? If we want a lot of money, then is it our right to have it, even at the cost of cheating others? If we want fame and public recognition, we already have a problem. Are rights free and without any obligations in return? The answer is obviously no.
We all know that 'there is no such thing as a free lunch', inevitably sooner or later we pay for what we have taken. If we take the long view and see the ramifications of our attitudes we would realize that giving is the best choice, be it our attention, our love, concern, our time or money. For by 'giving' we free ourselves from the narrow confines of our own selfish behavior and a petty mindset. To paraphrase JF Kennedy, 'ask not what others can do for you, ask what you can do for others.
If however, we believe there is a higher purpose, we accept the need to change who we believe ourselves to be in someone more refined. We have ideals by which we strive to live, and to use duties to cleanse
our aspirations of unintelligent resistance to change. If we can, as Sri Bhagavan advocated, do our work without a personal attachment, then we are of service to others and achieve a sense of inner satisfaction and meaning. We are of value both to ourselves and to those around us. If we are only looking for our rights then we generally end up confused and unhappy.
The highest aspiration of duty is swadharma. When we dedicate ourselves to the higher truth and pursue it, we are unwittingly in tune with the American Declaration, for it did not say that one has a right to happiness, but one has a right to the pursuit of happiness. We all wish to be happy; the burning question is how we go about it. Eventually we all realize it is not by acquiring objects or by developing an overbearing sense of self righteousness. It is rather by the exercise of discrimination between what is right and what is wrong, what is temporary and what is eternal. The easiest and best way to go about that is ask one's self, where does my duty lie? Is it swayed by instant gratification or in being true to that quiet inner voice?
The choice is ours.
concluded.
*****
Ulladu Narpadu - Main Text - Verse 4:
uruvam thAn Ayin ulaku param aRRAm
uruvam thAn anRel uvaRRin - uruvathai
kaNNuRuthal yAvan evan kaN alAl
kAtchi uNdo
kaN athu thAn andham ilAk kaN.
If oneself be with form, the world and the Supreme will be so, i.e with form. If one be without form, who will see the form of those and how? Verily oneself is the Eye, the endless Eye!
One of the modes of self inquiry is indicated in this verse. The self is the center of all things whether one recognizes or not. One may appear to deem some particular thing or individual, such as wealth, a country, wife, son., etc., as supremely important. But on analysis, it will be found that one is attached to them they subserve the purposes of the self. This is what Yajnavalkya taught his wife, Maitreyi. 'Not for the love of all is all dear, but for the love of the self is all dear.' 'Lo, it is, verily, the self that is to be seen, that is to be heard of, that is to be thought about, that is to be meditated on. Lo Maitreyi, indeed by the sight of the self, by its being heard of, by its being thought about, by its being known, all this becomes known. (Br.Up. II,iv,5 and IV,v,6.) The self is dearer than the son, dearer than the wealth, dearer than everything else, and is innermost. (Br.Up. I,iv,8).
Advaita should not be confused with subjective idealism. The self of which it speaks is not the individual soul or ego, the subject as against the object. If subjectivist arguments are pressed into service sometimes by Advaitins, it is for the purpose of refuting realism. In order to shows the untenability of the views of those who seek to maintain the reality of external objects, the arguments of the Vinjanavadins are employed. The procedure here followed is similar to that adopted by Western absolutists in their criticism of the realistic doctrines. Subjectivist reasoning is advanced only to overthrow realism. (Gaudapada).
Occasionally, an Advaita teacher may lean on the subjectivist mode of exposition in order to make his disciple understand him. Bharati tirtha, for instance, declares that the self which is one consistency of intelligence is single and that all jivas are posited by nescience; and when asked as to whose self this is, he replies, "It is the real self of you who thus ask me.' The ultimate reality which is the self, according to Advaita, however, is not the finite knower as against the plurality of known
objects; it is the infinite consciousness in and and for which there are no such distinctions as 'inside' or 'outside'.
continued....
Ulladu Narpadu - Main Text -
Verse 4:
continues...
The first line of the present verse in Ulladu Narpadu shows how the realist has really no answer to subjectivism. (uruvam thAn Ayin ulaku param aRRAm..) If we want to believe in the independent existence of an external world - that is what the realist purports to do - we should first mark ourselves off from the rest of the universe and identify ourselves with our bodies. In order to assign a form to the world and to God, we ourselves must assume a form. The formed nature of the world and of God depends upon our own form. We cannot get them except through our minds; and our minds are our bodies. If one were to argue that, apart from ourselves and our ideas, of nothing could one be certain, we shall find no way of refuting his arguments, should we occupy the realist position. The absurdity of subjectivism does not lie in its denial of the existence of an independent world, but in its inadequate conception of the self as a finite mind. It is only when the Self is regarded as the limitless spirit that it easy to see how all things that we experience should owe their existence to It. Nay, it is one and the same Self that appears as multiple universe.
Someone asked a Zen Master, "How can we transform mountains, rivers and the great earth, and reduce them into this Self?"
Replied the Master, "How can we transform the Self and turn it into mountains, rivers and the great earth?" (D.T. Suzuki, Living By Zen, Volume 1)
Yes, the One becoming the many is a mystery, Maya, There is no other source possible for the universe except the Self. Hence, in many a text of Upanishads the origin of the world is traced to the Self, Atman-Brahman. In a passage of the BrhadAranyaka, it is stated that the Self, having become differentiated into name and form, entered into the differentiations up to nail tips as it were, like a sword that fits into its sheath or like fire that resides in its source. Ordinarily, the Self is not recognized because it is mistaken for one of its aspects and is thus incomplete, akrtsna. When it performs the function of living, it is called the vital force, when it speaks, the organ of speech, when it sees, the eyes, when it hears, the ear and when it thinks, the mind. These are but its names according to its various functions. The Self is that in which all these are unified. It is the Self that should be sought after and meditated on. (Br. Up. I,iv,7).
continued...
Siva temples sung about in Saiva Canons:
(Lesser known temples.)
Tiru Chakkara paLLi - Ayyan Pettai:
- 614 201.
This temple can be reached either from Pasupati Kovil or from Thanjavur by bus. One has to get down at Koviladi stop and then walk a short distance to reach the temple.
Chakkara in Tamizh means a wheel or a disc. Mahavishnu is said to have done puja to Siva and received the chakkram or his Sudarsana Chakkaraam or disc, as a boon. The
gods and particularly the son of Indra, Jayandhan had prayed to Siva here, as per puranas.
Siva is called AlanthuRai Nathar. Uma is called Deva Nayaki. The holy waters (tirtham) are river Kavri and a tank called KAka tirtham. Tiru Jnana Sambandhar has mentioned this temple in 11 of his verses. Jnana Sambandha says: 'vaNchakkra mAl uRai pAvadi poRRa kodutha paLLi'. The place where mAl (Vishnu) prayed to Siva and attained the disc.
The shrine of Vinayaka in this temple is quite famous with beautiful sculpture.
The small town is predominantly populated by Moslems. However there is peaceful coexistence between the two communities. In fact some Moslem gentlemen are also the trustees of this temple!
*****
Sri Bhagavan about Prarabdha:
Talks No. 499:
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Sri Bhagavan continued and spoke about Verse 181 of Vedanta Chudamani:
Although a Jivanmukta associated with body may, owing to his prarabdha, appear to lapse into ignorance or wisdom, yet he is only pure like the ether which is always itself clear, whether covered by dense clouds or cleared of clouds by currents of air. He always revels in the Self alone, like a loving wife taking pleasure with her husband alone, though she attends on him with things obtained from others, (by way of fortune, as determined by her prarabdha). Though he remains silent like one devoid of learning yet his supineness is due to the implicit duality of the vaikhari vak (spoken words) of the Vedas; his silence is the highest expression of the realized non duality which is after all the true content of the Vedas.
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******
Sri Bhagavan about Prarabdha:
Talks No. 491:
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Devotee: Samskaras are said to persist even in a Jnani.
Maharshi: Yes. They are bhoga hetu (leading to enjoyment only) and not bandha hetu (causing bondage).
Devotee: This fact is often abused by fakes who pretend to be sadhus but lead vicious lives. They say it is prarabdha (remnant of past karmas). How shall we mark off the fake from the genuine sadhus?
Maharshi: The one who has given up the idea of being the doer cannot repeat, 'This is my prarabdha'. The Jnanis lead different lives, is said for the benefit of others. The Jnanis cannot make use of this in explanation of their lives and conduct.
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*****
Sri Bhagavan about Prarabdha:
Talks No. 515:
Devotee: In the explanation given yesterday, it is said that the removal of avarana (veiling power of maya) results in the annhiliation of the karana sarira (causal body). That is clear. But how is the gross body considered to fall off too?
Maharshi: The vasanas are of two kinds: bandha hetu (causing bondage) and bhoga hetu (only giving enjoyment). The Jnani has transcended the ego and therefore all the causes of bondage are inoperative. Bandha hetu is sthus at and end and prarabdha remains as bhoga vasana only. Therefore it was said that the sukshma sarira (subtle body) alone survives jnana. Kaivalya Navaneetam says that sanchita karma (stored karma) is at an end simultaneously with the rise of jnana. That agami (karma now collecting) is no longer operative owing to the absence of the sense of bondage, and that prarabdha will be exhausted by the enjoyment only. Thus the last one will end in due course of time and then the gross body also falls away with it.
Sarira traya (the three bodies) and karma traya (the three karmas) are mere phases meant for the delectation of debaters. A Jnani is not affected by any of them.
An aspirant is instructed to find who he is. If he does so, he will take no interest in discussing such matters as the above. Find the Self and rest in Peace.
******
Sri Bhagavan about Prarabdha:
Talks No. 582:
To an Andhra gentleman, Sri Bhagavan said: If one goes on wanting, one's wants cannot be fulfilled. Whereas if one remains desireless, anything will be forthcoming. We are not in the wife, children, profession, etc., but they are in us; they appear and disappear according to one's prarabdha.
The mind remaining still is Samadhi, no matter whether the world is perceived or not.
Environment, time and objects are all in me. How can they be independent of me? They may change, but I remain unchanging, always the same. The objects can be differentiated by means of their names and forms, whereas each one's name is only one and that is 'I'. Ask anyone, he says 'I' and speaks of himself as 'I', even if He is Iswara. His name too is 'I' only.
So also of a locality. As long as I am identified with the body so long a locality is distinguishable. Otherwise not. Am I the body? Does the body announce itself as 'I'?
Clearly all these are in me. all these wiped out entirely, the residual Peace is 'I'. This is samadhi, this is 'I'.
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Ulladu Narpadu - Main Text - Verse 4:
continues....
The upanishadic passage just cited is typical of all creation texts. Two points can be discerned here. 1. The Self is the sole ground of the world. 2. It is not the purpose of Scripture to teach creation. In fact, there is no real becoming. Creation is mentioned only as an introduction to the realization of the truth of non duality, the substratum. Explaining the latter point, Sri Sankara says: "The texts that speak of origination, entry, sustenance, and destruction, are for the realization of the Self. For realization is declared to be the human goal. (Sri Sankara's commentary on BrhadAraynaka Upanishad).
It is for teaching the same truth, viz., non duality of the Self that Sri Bhagavan says in the present verse: 'If oneself be with form the world and the Supreme will be so i.e with form. No one need be alarmed at the declaration that the form of God depends upon our form. It is not stated that God is dependent on the individual souls, the the Creator is sustained by His creatures. All that is claimed here is that the form we attribute to God is conditioned by our limitations. We may think of God's omniscience and omnipotence.
Even then we are limiting His being. All conceptions of God are
bound to be unsatisfactory, although they may be useful as props in our pilgrimage to Truth. Though form we have to rise to the formless, where there is no duality, no division.
continued.....
Ulladu Narpadu - Main Text - Verse 4:
continues...
Even in our daily experience of sleep we see all forms vanishing, all names dissolving. Because in that experience the mind disappears in its cause which is Maya, there is no duality of subject and object, of the seer and the seen. In sleep one is not conscious of what is without or what is within. The very notions of 'without' and 'within' have no meaning then. The Self is beyond desires, free from evil, and fearless. All empirical distinctions cease in the state of deep sleep. The Self remains relationless. 'There a father becomes not a father; a mother, not a mother; the worlds, not the worlds; the Gods, not the Gods; the Vedas, not the Vedas. There is a thief becomes not a thief; the destroyer of an embryo, not the destroyer of an embryo; a Chandala is not a Chandala; a Paulksa is not a Paulksa; a mendicant is not a mendicant; an ascetic is not an ascetic. He is not accompanied by good, he is not accompanied by evil, for then he has crossed all sorrows of the heart. (Brh.Up. IV,iii, 22).
The self is void of form in sleep, and so for it, there is neither the world nor God. 'If one be without form, who will see the form of those, and how? Without the eye, is there sight?' (kaNNuRuthal yAvan, kaNNalAl katchi undo?).
The experience of sleep is clear evidence to show that the Self is pure Consciousness without involving a split into the seer and the seen. In deep sleep there is loss only of objective consciousness. Consciousness per se neither rises nor sets. It is ever self luminous. Only in sleep ignorance persists, and so one returns to the world of duality. The final goal is to realize the non dual reality without the veil of ignorance. In that ultimate experience, nothing else shines but the Self. "Verily oneself is the Eye, the endless Eye!" (kaN adhuthAn andhamilA kaN.)
Verse 4 of Ulladu Narpadu - concluded.
*****
Siva temples sung about in Saiva
Canons:
(Lesser known temples.)
Tiru arisiRkaraip puthur - 612 401.
This village is nowadays called ALagA puthur. It is about 10 kms. from Kumbakonam. It is a small but beautiful temple.
Siva is called Padikkasu aLitha Iswarar, one who gave (gold) coins on the steps (to devotees). Uma is called Azhagambika. The holy waters (tirtham) are a tributary of Kaveri, called Arisil ARu. PugazhthuNai Nayanar, one of the 63 Saiva Saints prayed to Siva here and attained mukti as per Periya Puranam.
Tiru Jnana Sambandhar has mentioned this temple in 11 of his verses, Tiru Navukkarasar in 10 of his verses and Sundaramurti Swamigal in 11 of his verses in Tevaram.
Muruga shrine inside the temple is different in the sense, the deity is having conch and disc, like Mahavishnu, instead of spear!
The nearby Nachiyar Kovil is famous for its Mahavishnu Temple.
*******
Sri Sundaram Iyer Day - 12.03.2012:
Today is the liberation day of Sri
Sundaram Iyer, Sri Bhagavan's father.
Tiruchuzhi was a small village in those days about 45 kms from Madurai. There were only about 500 houses and among these Sri Sundaram Iyer's house was prominent. He was an uncertified pleader and had busy business with a good number of clients. His spacious house had two compartments and in one were placed newly arrived officers to the village. As he was very obliging in nature, his help was constantly sought and obtained by newly arriving officials. And he was consequently an influential man. Even criminal classes including highway men recognized his goodness and allowed his cart to go unmolested. On the whole, for that village, he was considered a well to do and important person.
He was self made man who started life on a salary of Rs. 2.00 per month as an accountant's clerk, a 'maniam gumstha' of the village, in his twelfth year. He then became a petition writer and ultimately obtained permission to practice in court of law as an uncertified pleader. He was a man of firmness and dogged determination, endurance and careful and acute observation of men and things.
As for spirituality, philosophic culture, or religious devotion, Sundaram Iyer could not boast of any marked trait. The priest at home regularly worshipped the penates in the form of a set of tiny images and offered daily food to them before it was served out to the family. Occasional visits to the local temple and rarely sermons, kalakshepams or reading Puranas and Ithihasas at home were all made up for his religion.
At his death in 1892, he left three sons including Venkataraman and a daughter Alamelu.
Sri Bhagavan mentions about Sundaram (Iyer) in Sri Arunachala Aksharamna Malai (Verse 2) and in Sri Arunachla Navamani Malai (Verse 8).
Sri Ramana Ashottaram mentions:
Sri Sundararya tapa phalaya Namah |
Saultations to One who is born as a fruit for the tapas of Sundaram Iyer.
Could Sundaram Iyer have attained liberation? The answer lies in Srimad Bhagavatam, though Sri Bhagavan or his devotees never mentioned anything about this.
When Narasimha came out of the pillar and tore Hiranyakashibu, his anger made every one including his consort Lakshmi. But Prahlanda, the devotee was fearless. He went near Narasimha and asked, inter-alia, a boon, that his father may be pardoned. Narasimha told the boy:
Do not worry. Because of you (your Jnanam) seven generations before you and seven generations after you, shall be conferred deliverance. So must be the case with Sri Sundaram Iyer, a great Karma Yogi.
******
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