The previous 'Open Thread' appear to be malfunctioning by posting each comment twice. I am starting a new one to see if that solves the problem.
I omitted to mention earlier that a new feature has been added to the 'Recent Comments' box. Near the top there is an icon of two people. If you click on it, you will see a list of the users who have made the last twenty-five comments. If you then tick the white box to the left of the user's name, the recent comments of that particular user will be featured. You can then open them all with the 'expand all' option, or open them one by one by clicking on the plus sign.
If you want to do a search for older comments, click on the 'next' box and comments 26-50 will display. Click again and 51-75 will appear. And so on. The same search facility is available inside each twenty-five comment block.
I omitted to mention earlier that a new feature has been added to the 'Recent Comments' box. Near the top there is an icon of two people. If you click on it, you will see a list of the users who have made the last twenty-five comments. If you then tick the white box to the left of the user's name, the recent comments of that particular user will be featured. You can then open them all with the 'expand all' option, or open them one by one by clicking on the plus sign.
If you want to do a search for older comments, click on the 'next' box and comments 26-50 will display. Click again and 51-75 will appear. And so on. The same search facility is available inside each twenty-five comment block.
5,000 comments:
«Oldest ‹Older 3801 – 4000 of 5000 Newer› Newest»s,
I agree that Sri Bhagavan's original works have to be translated with precision and that will be a boon for people not familiar with tamizh or Sanskrit.
When it comes to the reminiscences of devotees and the stories narrated by them,no such precision can be expected,nor is it essential as long as the BhAva and import is retained.
Instead of looking upon Bhagavan's words as some sort of 'AkAsh vAni' (Divine Utterance,infallible,etc),it can be enjoyed for its intense Humanity.
Most devotees in their reminiscences would have recorded the interactions as they have grasped and remembered.The Best in Class are The Letters from Sri Ramanasramam and Day by Day with Bhagavan.
There may be many incidents that may not have been recorded in writing but only have been heard from devotees who have moved with Bhagavan.These are also enjoyable as they are presented,on a as is where is basis.
Namaskar.
Siva temples sung about in Saiva Canons:
(Lesser known temples.)
Tiru venjamAkoodal - 639 109.
This small temple is on the south of Karur in about 30 kms from Arvakurichi, for which there is bus
transport available. One should leave the main road and take an interior road and reach the temple across the rivulet called Kudavan river. This kudavan river merges with Kaveri and hence the name koodal - union. One hunter king called Venjan prayed to this Siva. So the temple and village is called tiru venjamAkoodal.
One has to descend some steps in a small valley and reach the temple at the base of the valley.
Siva is called Vihirtha Natheswaraar. Uma is called Vihirtha Nayaki. The tirtham (holy waters) is a tank called Vihirtha tirtham. Sundarmurti Swami has mentioned this temple in 10 of his verses.
*****
Sri Bhagavan and Maurice Frydman:
Day by Day - entry dated
Oct. 8, 1945:
Janaki, daughter of Mr. A. Subbarayadu, the Deputy Superintendent of Police of this place, asked Sri Bhagavan: 'I want to do nama smarana always. But I am also keep on getting higher education. (She is in the first year of college class). What should I do?'
Bhagavan: There is nothing contradictory between the two desires.
Janaki: If I am always doing nama smarana, how can I carry on studies for which the mind is required?
Sri Bhagavan did not answer. But Mr. Frydman and I told the girl: 'It was said both could be done at the same time.' Frydman added: "Give the mind to studies and the heart to God."
*****
Sri Bhagavan and Maurice Frydman:
Day by Day, entry dated Jan. 30, 1946, Night.
A visitor, Ananda Swami, brought reprint from The Hindu of some date in 1940, in which Maurice Frydman (a devotee of Sri Bhagavan for the last ten years) gives an account of how, under circumstances beyond suspicion of fraud, two women prayed, went into a sort of trance, and then got into their hands mysteriously and from nowhere, some sugar candy and almonds. The Swami also mentioned that he had seen other instances himself like this where people received fruits, etc., and asked Sri Bhagavan what could be the explanation of such occurrences. Sri Bhagavan replied: "We hear of so many things. There are certain sects which work for such things. They may see or get such things. But who sees or gets them? You must see that. In Periya Puranam also, is mentioned a similar occurrence. A merchant's wife, (Punitvati, later Karaikal Amma) brought mangoes by Siva's grace.
........
........
By this time, it was time for our Tamizh parayana. We began with the 29th stanza of Ramana Deva Malai of Sivaprakasam Pillai and by an odd coincidence it says, 'Intellect and buddhi does not see reality on account of Maya". Sri Bhagavan added in continuation of our discourse, All is the work of Maya,
quoting Sivapraksam Pillai's words.
******
Sri Bhagavan and Maurice Frydman:
Day by Day, entry dated August 8,
1946:
Mr. Viswanath said, "Shroff is asking me to find out from Bhagavan why it is that in spite of his being sincerely keen on being near Bhagavan, he did not get posted to Madras or any place near
Tiruvannamalai, but was sent to Bombay." Sri Bhagavan replied: What can we say? Things happen in a way we don't understand. Those whom one never expects suddenly come here. Some who are here are suddenly and unexpectedly made to go away from here. What can we say about it?
About 10 am. Mrs. Desai read out before Bhagavan her Gujarati verse translation of Jagadisa Sastri's
Abhyashtakam, an English translation of which was recently made by Mr. V. Iyer for inclusion in the Golden Jubilee Souvenir volume. Sri Bhagavan received today
the first copy of New Times. It seems when Mr. Tirumal Rao was here recently he took from Mr. Frydman a small article on Bhagavan for inclusion in the first issue of his paper. For the benefit of all, I read out the article in the Hall. Sri Bhagavan said: 'Show it to Mr. Frydman.'
********
Comparisons -
(Editorial - Mountain Path, Oct. -
Dec. 2010)
I murmured because I had no shoes
until I met a man who had no feet.
- Persian Proverb
We all look out and see in others what we think we want for ourselves. Comparisons, by definition, are made from outside, but if we could see the world and life from behind the eyes of another, it would become immediately obvious that what we wish for is very rarely what it seems.
We know all too well the notion, 'If only I knew beforehand... if only I had more money...if only, if only'. This refrain punctuates our thoughts or feelings. It colors our wishes, our fears. Happy they who are content with their lot. It is so rare that when we experience a moment of complete fulfillment we cherish the memory. We live for such moments.
Easy indeed is Self Knowledge as our Sadguru assures us but to most of us the path to inner wisdom seem complex. It requires perseverance and a refusal to be defeated. We learn slowly but surely that happiness is found not in possessing people or objects but in the state of pure being which needs nothing. There are many synonyms to denote the same state: samadhi, ecstasy, grace, hesychia, revelation, holiness.
Our minds have certain qualities which aid us in this quest. In all the traditions there are stories of the innocent who sets out in quest of wisdom, gold or sacred object. In the end he returns to where he came from only to understand it was before his very eyes all the time. Why are we blind? It is a paradox, that we first have to comprehend what we have lost before we can begin to appreciate what we have. To become what we are not before we can realize who we are.
We exercise the power of discrimination to see what is real and what is false. The mind compares ideas, feelings or objects to arrive at a conclusion. In philosophy it is called thesis, antithesis and synthesis. We begin with an observation or assumption, then compare it with its opposite; or perhaps we find something that is similar which aids us in arriving at a conclusion. Life would be impossible without this procedure. For example, how would we recognize what is up if we did not know what is down? How can we see the light if there is no darkness to set it off? In this world where the laws of duality exist it is imperative to know who we are in any relationship, be it with person or an object, or otherwise we would be lost. Some people become unhinged because they cannot function in this climate of distinction and are insensitive to others. Frozen by a view, that has no counter-balance, they are blind to any other purpose than their own selfish view.
The strength of our discrimination (vikeka) depends on the strength of our aspiration. Those who totally surrender may carry the heaviest burden. Or they may enjoy the lightest of journeys. Again, we do not know and it is presumptuous to judge others. If we follow a spiritual path we see all round us the admirable qualities of another and are given the option of either admiration or jealousy. We may praise them and vicariously rejoice
in the virtue or jealousy. We may through the power of comparison observe, see our shortcomings and be motivated to cultivate that virtue. We may also smugly think that 'they' are not as evolved as ourselves, much to our detriment for we can learn from everyone, without exception.
continued......
Comparisons:
continues....
If we aspire to nurture spiritual wisdom, negative thinking is a dangerous spiral that has no end. Ill judged comparison will detract from the focus of attention on the subtle realm of inner transformation. We therefore discipline our minds and hearts to remain one pointed. This is called Sadhana. We do not compare ourselves with others how 'advanced' they are; we accept wholeheartedly where we are now in the confidence that the higher power or the guru knows best. We delight in the grace of the guru and savor that the best is yet to come. There is of course the view that everything should be harsh or else it has no value. We pray for a reward but deny that we are worthy. Perhaps we should tell God that He has got it wrong and only the severest penance is acceptable?
There is the well known Puranic story of the soul who was told he had but eight births left and was depressed. Another soul was told he had eighty births left and rejoiced in his good fortune. It all depends our attitude. The modern analogy is the glass which is either half full or half empty depending on our inclination.
Whatever we most value, be it our Sadhana or our family or say, prized possession, it will be the determining principle by which we live and the miracle of the universe is that whatever is necessary will naturally unfold at that moment for us to learn a lesson no matter how hard or seemingly impossible. The universe is not a static object; it responds and changes according to our thoughts and feelings. Just as dreams at night reflect the tensions and joys of the preceding day so also the external world present us with a mirror. We create our own heaven and hell.
There is a well known saying, "Comparisons are odious." That may well be. For if our imaginings are impractical, we will be caught in the vicious quicksand of vanity, pride and anger. If we compare ourselves to our immediate superior or boss, and imagine that we would do in his place, though it has to be said, we would naturally do it much better, it is harmless; but when we believe that position is our right, or that we should be treated in the same measure, the comparison between our present position and his gives rise to delusion. We will be in conflict not only with others who have a different view to say the least, but also with ourselves, because though we may be able to fool ourselves for much of the time, there is the small soft voice deep inside, which, if we care to listen will tell us we are much like the emperor without clothes. Comparison then are necessary to know our place in the scheme of things.
Sri Bhagavan taught that everything is predetermined in our lifeline. Our body, our mind, and life span are already fixed in a groove. Our one choice is whether to identify with our destiny or not. If we choose to surrender to the will of God , all will proceed without resistance. This is not a death sentence. Sri Bhagavan has also taught that Iswara, the Divine Principle, has allotted to us that providence which will be of the greatest benefit for our release from the wheel of karma. We need to see it is unique and not compare our fate to another. For example, we may have just eaten and are satisfied. Do we then look enviously at another who is hungry and is now eating? We may but we know it would be unintelligent on a full stomach to start eating again. Does that mean the other person is better off because he is eating and we are not? It is an absurd proposition and yet based on this theme we do it all the time in subtle variation. When will we be
satisfied and not look jealously over the boundary to another and see the grass is apparently greener? It is a fallacy for a person with arthritis to think that hose who move freely are happy. the poor make the same mistake about the rich. Their miseries are not less, but merely different.
continued.....
Comparisons:
(continues...)
In the grand scheme of events if everything is as it should be, then why should we compare our destiny with another? Consider the evidence in our own lives when we suffered a painful accident which eventually turned out to be a blessing. It would be foolish then to judge circumstances as favorable or unfavorable simply because we do not know at our level of understanding what is good for us.
The solution is one-pointed devotion to a higher power. In our particular manifestation, it is Bhargavan or Arunachala. What this does is relieve us of the burden of trying to decide for ourselves based on our laughably poor store o information. We can never know all the origins and ramifications of our behavior. They stretch back to the beginning of time. Like the blind men who feel the diverse parts of the elephant, we each arrive at a different conclusion. When we behave as if we are in command, events tend to spin out of control. Surrender to what is happening right now is arduous and the mind easily revolts, for that is its nature to weave webs of what might be.
We cannot stop its doing its work but what we can do is focus its ability. Living in the present seems to be an incarceration but actually it is the great release. It is full of possibility as we observe the moment without pre conception.
In Advaita Vedanta we should be aware of the fundamental difference between the Absolute (paramartika) and the relative (vyavaharika). In the absolute sense there are no distinctions. In the relative the differences are endless. We do not measure up to Sri Bhagavan because He exists on another plane of reality, turiya, the supreme reality. We cannot be like Him, we can only be Him. As Sri Muruganar cautions us in his Ramana Tiruvembavai, "Let us not be deceived by deeming this Sat Chit Ananda Sivam Principle, to be a man." If we apply the same logic to our nature, there is no comparison. It is because we forget the absolute sense of 'I' we fall into the miasma of difference and compare our identification with a distinct name and form with that of other names and forms. How can we compare our sense of 'I' with another? It is impossible. Even on a relative level, there is a clue. If someone advises us, 'If I were you, I would do this', this cannot be so because if that person were I, he would do exactly the as I would do.
What does it mean that we do not compare what we are now with what we want in the future or were in the past? It means our mind does not move from the moment. It means we are in the center as the world spins. Though we feel the effects of our actions we are unmoved by the manifestations which come and go. It is important to understand that Arunachala Ramana is not one numerically. It is one indivisibly. To be absorbed in in Arunachala Ramana is not to transfer our identity, as if we travel through space and time. It is not a material unity, nor even a subtle one of mind with the mind. It is alive in our Heart. That is why liberation is instantaneous. Our task is to realize this.
concluded.
Siva temples sung about in
Saiva Canons:
(Lesser known temples.)
Tirunthu devan kudi - 612 105.
This temple is near Kumbakonam, about 2 kms from Tiruvisai Nallur, the birth place of Sridhara AyyAvAL. There is no village as such but only a temple, not in good condition.
Siva is called Karkateswarar. Karkatakam = crab. A crab is said to have prayed to Siva here. The crab was earlier a rishi who had done some sins and got birth as a crab. Even today when there is abhishekam with milk to Siva Linga,
if one can closely watch the Linga
one can see the mark of a crab on the Linga. The Lingam again appears as if cut in two equal parts. Once when there was a chieftain of this are who suffered due to some disease, Siva appeared to him in the guise of an old physician and told him to dig a particular place.
When dug, there was blood seen and the chieftain found a Lingam almost cut into two parts. The physician disappeared and the man who was cured, took the Lingam and installed in a small temple.
Tiru Jnana Samaandha has mentioned this temple in 11 of his verses. In 3.25.1, the says:
There is no need for medicines; no need for mantras. If one prays to
Siva of Tirunthu devan gudi, and hold His feet, all ailments and miseries would disappear.
Uma is called Arumarunthammai, Mother who is a rare medicine!
'arumarunthu' is a beautiful usage in Tamizh. Sri Bhagavan uses the word 'arumarunthu' in Verse 11 of Padigam.
The tirtham (holy waters) is a tank (now dry) called Pankaja tirtham.
*****
Punarvasu VaNNam: The glory of Punarvasu star:
Today is the Punarvasu star day of
the month of Panguni (as per solar calendar). Punarvasu is Sri Bhagavan's birth star and also Sri Rama's birth star. Sri Rama was born on a Chitra (lunar calender) Sukla Paksha Navami, which is today.
In the Asramam, both Punarvasu star day and Sri Rama Navami are celebrated. There will be special pujas for Sri Ramaneswara Mahalingam with adornment of golden casket to the Lingam.
A verse from YAthirai Pathu (Decad of Journey) from Sri Ramana Sannidhi Murai of Muruganar:
Verse 744:
chemmAnthirukkum siva jnanach
chleva perumAn chezhunkamalach
chemmAN adiye chinthikkum
selvam udaiyeer kuchithamAm
poimAyathaip puRam pokki
bodhach chudaram venkata nal
ammAn aruLAn mutthipeRu
adaive adaivom vAreere!
Tr. Prof. Swaminathan:
Ye whose wealth is constant thought
Of the mighty lotus Feet of the
Lord
Exulting in His wealth of
Awareness,
Cast out all contemptible,
False phenomena. By the good grace
Of Master Venkata, the Light of
Knowledge,
We shall gain the goal of mukti
Come, let us start.
In Tamizh verse of Muruganar, the word mukti appears as mutthi, as per Tamizh grammar.
The decad is styled after Saint Manikkavachagar's Yathirai Pathu, in Tiruvachakam.
******
Sri Rama Navami: 31.03.2012:
Sri Rama was born on a Chitra (lunar calendar) Sukla Paksha Navami day, the ninth day of waxing moon. He is said to have born around noon.
Kambar says in his Rama Kathai (Ramayanam), Bala KANdam, Tiru avadhArap Padalam, Verse 101:
Ayidaip paruvam vanthu adaintha
ellaiyin
Mayiru puvi magaL maghizhvin Ongida
Vei punar poosamum viNNuLor pugazh
thooya karkatakamum ezhunthu
thuLLave!
"At the appropriate time, to make the Mother Earth brim with happiness, on Punarvasu day in the moon sign of Karkataka, (He was born)."
However Srimad Valmiki Ramayanam gives more details of Sri Rama's birth chart.
"In the month of Chaitra, on the navami moon digit day, Sri Rama was born to Kausalya, with all the features of a Purushottama. His star was Punarvasu, the lagna (ascendent) and rasi (the place of moon) was Karkataka. There are five planets which are exalted in his birth chart."
Chandra (moon) is in his own house, Karkataka.
Guru (jupiter) is exalted in Karkataka.
Angaraha (Mars) is exalted in Makara (capricorn).
Sukara (Venus) is exalted in Meena (Pisces).
Sun is exalted in Mesha (Aries).
Saturn (Sani) is exalted in Thulam (Libra).
Scriptures and astrological works recommend keeping the horoscope of Sri Rama in the home altar, and praying for all round welfare of the self and the family.
****
Sri Rama and Sri Bhagavan:
Pradakshina With The King:
( A poem by Ana Callam - Mountain Path, Jan. - Mar. 2010)
For a while Rama let me be His
walking stick
as He moved around His sacred Hill,
O god, He could lean one me so
beautifully
and He did, each step of His a
miraculous
rhythm to which my being tuned and
when He sat, I tilted back and
watched
the sky nourishing its clouds, His
palm all the while upon my head,
which in his care had become
a crown of jewels and lotuses,
rising up to Heaven's crest
above us and raining softly
down on man and wood
and mountain of all of it God's
bounty
offered from His One Heart,
out of which all i' had
been carved, hewn now to bark and
dust,
a bent branch hollowed
just enough to be allowed
to carry Him, gleaning
and hallowed by His handsome
and O unspeakably tender hand.
******
Sri Rama's squirrel and Sri Bhagavan:
I Came For Your Sake:
(A poem by Ana Callan - Mountain Path - Jan. - Mar. 2012)
Collarbone broken as He tried
to save a squirrel from a dog,
body frail and waning as He
trailed uphill behind two men
to Skandasramam. He came
to admire the stonemason's
quiet work, saying,
when he arrived,
"your prayers dragged
me here." And as I
read of such humble
tender love, the tears
could not be quenched
for He who was God
of Gods and oh such
lover of men.
******
R.Subramanian,
Simple and wonderful poems!
Namaskar.
Sri Bhagavan explaining the significance of Rama nama:
Day by Day entry, Dec. 7, 1945:
.........
.........
In the afternoon Sri Bhagavan explained to Dr. Srinivasa Rao, the significance of the name Rama. "The 'Ra' stands for the Self and 'ma' for the ego. As one goes on repeating Rama, Rama, the 'ma' disappears, getting merged in the 'Ra' and then 'Ra' alone remains. In that state there is no conscious effort at dhyana, but it is there,
for dhayana is our real nature.
****
Letters from Sri Ramanasramam -
Letter dated July, 2, 1949:
Atma Bodha - Verse 50 - Hidden reference to Atmarama and Sita.
.......
Venkataratnam remarked, (while Sri Bhagavan was explaining what is Shanti, Peace): 'Sankaracharaya has said the same thing in his Atma Bodha, when he described the Jnani as Atma Rama and Shanti as Sita.
"Having crossed the ocean of illusion and having killed demons of likes and dislikes, the Yogi, now united to Shanti, Peace, finds delight in the Self and so remains in his own glory." (Verse 50)
Venkataratnam asked Sri Bhagavan,
"It is this Sloka, is it not?"
Yes, said Sri Bhagavan.
Swami Nikhilananda writes after giving the meaning of this verse in his English translation of Atma Bodha:
"The above text is an allegory taken from the life of Sri Rama, described in the Ramayanam. In the text, Atmarama, signifying one who derives satisfaction from the Self alone, stands for Rama. The ocean stands for the waterway expanse that separates India from Sri Lanka. The monsters for Ravana and his followers. And Peace for Sita, the consort of Rama.
*****
Rama in Hollywood:
(A poem by Ana Callan, Mountain Path,
July - Sept. 2010:
Ramanatha Reddy with his cine camera
took 100 feet of the film of his
beloved Rama
and laid them out
on a white sheet
for all to view
but our dearest Rama,
70 years old then,
could not see
the images of His holy body
petting children,
His withered frame
shambling up the Hill
and so they placed the sheet
against the window
by His sofa
and still He could not see
that mirage of form
moving round the Ashram
pursued by a dozen devotees.
But did He care,
this beam of godlight,
when His Heart all the while
gazed direct into Infinity?
********
Siva temples sung about in Saiva
Canons:
(Lesser known temples.)
Tilathaippadhi - 609 503.
In the present times the town is called Tila dharpaNapuri. The town and the temple is about 25 kms from Karaikal (Puduchery Union Territory) and one has to past Poonthottam and Koondhalur and arrive at this small town.
The word tilam in Sanskrit is til seeds. Sri Rama is said to have done ceremonial rituals, in this place, with til seeds and water for his deceased father Dasaratha. Hence the name for the town and the temple.
Siva is called Muktiswarar. Uma is called PoRkodi ammai, one who is like a golden creeper. The tirtham (holy waters) is a tank called Chandra tirtham. The temple tree (Sthala Viruksham) is MandhArai tree. Tiru Jnana Sambandha has mentioned this temple in 11 of his verses.
One unique feature in this temple, is Naramukha Vinayakar. Vinayaka is having a face of man and not an elephant.
Because of the history that Sri Rama did ceremonial rituals for his deceased father, it is a practice for people to come here and perform such ceremonies for the deceased parents here.
*****
Sri Bhagavan and Madhavaswami (attendant):
Talks No. 105:
Madhavaswami, Bhagavan's attendant:
Are there nine methods of teaching the Mahavakya 'Tat tvam asi' in the Chandogya Upanishad?
Maharshi: No. Not so. The method is only one. Uddalaka started teaching Sat eva Somya..(There is only Being...) illustrating it with Svetaketu's fast.
1. Sat, the Being in the individual, is made obvious by the fast.
2. This (Sat) Being is similar in all, as honey gathered from different flowers.
3. There is no difference in the Sat of the individuals as illustrated by the state of deep sleep. The question arises - if so, 'why does not each know it in sleep?'
4. Because the individuality is lost. There is only Sat left. Illustration: rivers lost in the ocean. If lost, is there Sat?
5. Surely - as when a tree is pruned, it grows again. That is a sure sign of its life. But is it there even in that dormant condition?
6. Yes, take the instance of salt and water. The presence of the salt in water is subtle. Though invisible to the eye, it is recognized by other senses. How is one to know it? What is the other means?
7. By enquiry, as the man left in the Gandhara forest regained his home.
8. In evolution and involution, in manifestation and resolution, Sat alone exists. Tejah parasyam, devatayam (the light merges in the Supreme).
9. An insincere man is hurt by the touch of fire test. His insincerity is brought out by the fire. Sincerity is Self evident. A true man or a Self realized man remains happy, without being affected by the false appearances namely, the world, birth and death etc., whereas the false or ignorant man is miserable.
*******
Sri Bhagavan and Madhavaswami:
Talks No. 108:
In continuation of Talks No. 105, Maharshi said:
Uddalaka explained that all proceeds from Sat as illustrated by deep sleep.
The body takes food. Food requires water. Water requires heat to digest the food. Tejo mulamanvichcha. It is Sat parasyam devatayam (merged in the Be-ing). If we are Sat sampannah (merged in the Being, how is that we do not realize it?
Just as the honey gathered from different flowers forms the bulk in honey comb, and each drop does not indicate wherefrom it has been collected, so also Sat sampannah in deep sleep, death, etc., people do not recognize their individualities. They slip into that state unawares. But when they wake up they regain their original individual characteristics.
Devotee: Honey, though collected from different flowers, becomes the bulk and does not possess individual characteristics. But the individual parts do not also exist in the drops and they do not return to their sources. Whereas the individuals after going to deep sleep wake up individuals as formerly. How is it?
Maharshi: Just as the rivers discharged into the ocean lose their individulalities, still the waters evaporate and return as rain on hills and through rivers to the ocean, so also the individuals going to sleep lose their individualities and yet return as individuals according to their previous vasanas unawares. Thus, even in the death, Sat is not lost.
Devotee: How can that be?
Maharshi: See how a tree, whose branches are cut, grows again. So long as the life source is not affected it will grow. Similarly the samskaras (anamnseses) sink into the heart in death. They do not perish. They will in right time sprout forth from the heart. That is how the jivas are reborn.
continued....
Sri Bhagavan and Madhavaswami:
Talks No. 108 - continues....
Devotee: How does the wide universe sprout forth from such subtle samskaras remaining sunk in the heart?
Maharshi: Just as a big banyan tree sprouts from a tiny seed, so the wide universe with names and form sprouts forth from the heart.
Devotee: If the origin is Sat why is it not felt?
Maharshi: The salt in the lump is visible. It is invisible in solution. Still its existence is known by taste. Similarly, Sat, though not recognized by the intellect, can still be realized in a different way, i.e transcendentally.
Devotee: How?
Maharshi: Just as a man blindfolded and left by robbers in a jungle inquires his way home and returns there, so also the ignorant one (blinded by ignorance) enquires of those not so blinded and seeks his own source and returns to it.
Then, Gurupadesa - 'Vang manasi sampadyate, maha prane, pranstejasi, tejah parasyam devatayam iti.'
Devotee: If so, a Jnani or an ajnani dies in the same manner. Why is an ajnani reborn, whereas a Jnani is not?
Maharshi: Just as an innocent man satyabhisanda is not affected by the test of touching red hot iron but a thief is affected, so also the sadbrahma satyabhisandha i.e. a Jnani enters into Sat consciously and merges, whereas the other enters unaware and is thrown out unawares also.
******
Sri Bhagavan and Madhavaswami:
Talks No. 357:
........
4. Madhavaswami, the attendant, asked if Sri Bhagavan remained without food for months, in the underground cellar (Patala Lingam) in the temple.
Maharshi: Um! -- Um! - food was forthcoming - Milk, fruits -- but whoever thought of food.
.........
******
Sri Bhagavan and Madhavaswami:
Talks No. 640:
At about 4 pm. Sri Bhagavan, who was writing something very intently turned His eyes slowly towards the window to the north. He closed the fountain pen with the cap and put it in its case. He closed the notebook and put it aside. He removed the spectacles, folded them in the case and left them aside. He leaned back a little, looked up overhead, turned His face this way and that; and looked here and there. He passed His hand over His face and looked contemplative. Then He turned to someone in the Hall and said softly:
Maharshi: The pair of sparrows just came here and complained to me that their nest had been removed. I looked up and found their nest missing.
Then He called for the attendant, Madhavaswami, and asked: "Madhava, did anyone remove the sparrows' nest?
The attendant, who walked in leisurely, answered with an air of unconcern: 'I removed the nests as
often as they were built. I removed the last one this very afternoon.'
Maharshi: That's it. That is why the sparrows complained. The poor little ones! How they take the pieces of straw and shreds in their tiny beaks and struggle to build their nests!
Attendant: Burt, why should they build here, over our heads?
Maharshi: Well - well. Let us see who succeeds in the end. (After a short time, Sri Bhagavan went out.)
******
Sri Bhagavan and Madhavaswami:
Day by Day, entry dated July, 12, 1946:
On the 8th the news had come of the death of Madhava Swami and Sri Bhagavan had spoken a good deal about it. In the evening, Kunju Swami left for Kumbakonam, where the death took place, and this morning he returned. He said: It seems that about 20 days before his death, Madhavaswami left Kumbakonam saying he was coming here, but actually he took a ticket to Pazhani. After staying there, he seems to have gone to Palakkad and to his home village. Then he went to Tiruchy and stayed a few days with our Tirumala Chetty and from there returned to Kumbakonam about a week before his death. It seems that the whole of this week he was saying, 'Wherever I go, I feel wretched. I don't feel at ease anywhere. If I go to Sri Ramanasramam they may not allow me there, but having had the privilege of serving Sri Bhagavan for so long, I can no longer bear the burden of this body anywhere else.
I must throw it off.' It seems that this thought was constantly with him and he went about moody and morose. The day before he died he was complaining of indigestion, but
for a whole week his digestion had not been good.
Sri Bhagavan asked what gave him indigestion.
Kunju Swami said: It seems to have been due to eating a mango. They never agreed with him. At about 4 on Sunday afternoon, the 7th, he was offered some lunch but he refused it and asked for a bottle of soda water. Soon after that he perspired all over and left his body, sitting in the padmasana posture.
When the past arrived, it brought a letter with news of the death of Lakshmana Sarma's first daughter in law. This led to Bhagavan to speak of death. He said: The dead are fortunate. It is only those who are left behind who feel miserable. It is our constant concern to bear the burden of this body and look after its needs. Day in, day out, this is our occupation - bathing, eating, massaging our legs and so on - no end to it. When we die it takes four persons to carry this body and yet we carry it about constantly without even stopping to think that we are doing so. We can easily lift a heavy stone under water, but as soon as we take it out we find how heavy it is, and in the same way, we don't feel the weight of the body as long as a Chaitanya or life force permeates it.
Deathlessness is our real nature. And we falsely attribute it to the body, imagining that it will live for ever and losing sight of what is really immortal, simply because we identify ourselves with the body. It says in the Upanishads that the Jnani looks just a laborer carrying a heavy load looks forward to reaching his destination and laying it down.
*****
Friends,
Today is Sri Shirdi Sai Baba's jayanthi day.There is a beautiful Sai Temple in pattipulam ,on the East Coast Road,about 25 kms from Chennai.
You may watch a wonderful video of this temple and the programs that are conducted here.Watch out for the beautiful Arati of the Master in typical pandarpur style(marhAtti language).
http://www.shirdisaitrust.org/index.php?pgid=288
Today there was Homam with Vedic Chants and also wonderful nAma sankeertan chant of Om sAyee ,Jaya sAyee,Jaya jaya sAyee sung by a few simple devotees;the one who played the Harmonium was totally blind and sang the sayee mantra over and over again with joy.The chant singing went on for over an hour and one always felt that it should go on for ever.
As we came out ,we were stopped on the way and directed to a clean hall with tables and chairs-'Please Have BAbA's Prasad before you leave'.They served halwa(sweet),Pongal with sAmbhAr&chutney and vadA on a banana leaf.It was all hot and delicious;as delicious as the nama sankeertan.
Om sri sAyee,jaya sAyee,jaya jaya sAyee.Wonderful is thine advent that inspires all devotees.
Namaskar.
Siva temples sung about in Saiva
Canons:
(Lesser known temples.)
keezh veLur - keevaLur - 611 104.
This temple is about 5 kms to the north of Sikkal and Nagapattinam. It is again a temple built on an artificially made hillock. Siva is called Kediliyappar, one who has no end. Uma is called Vanamulai Nayaki Ammai, one who has got nice breasts. The holy waters (tirtham) are a tank called Siva Jnana Tirtham. The holy tree (Sthala Viruksham) is Ilandhai Tree.
Tiru Jnana Sambandhar has mentioned
this temple in 11 of his verses and Tiru Navukkarasar in 10 of his verses.
Skanda, son of Siva, is said to have prayed to Siva in this temple. Agasthya, the Sage was praying to Siva in this temple and Siva showed His dance with His left leg stamping on Apasmara and showing the right leg as a mark of diksha to Sage Agasthya. There are shrines for Agasthya, Kubera and Indra also.
*****
Sri Bhagavan and Mr. McIver:
Talks No. 509:
Mr. McIver had an interview with
Sri Bhagavan and spoke about diksha.
Sri Bhagavan asked: "What is this diksha?" After a pause, He continued, "diksha is of various kinds, by word, by sight, by touch and so forth."
Devotee: Sri Bhagavan's is Mouna Diksha, is it not?
Maharshi: Yes, this is the highest form of diksha.
Devotee: Is it applicable to the vichara marga only?
Maharshi: All the margas are included in the vichara marga.
Devotee: Yes. But if one wished to take them separately, it would not be applicable. Would it?
Maharshi: No.
Devotee: Supposing one feels the need for aids to Realization, these are to be regarded as belonging to accessory margas. Are they not?
Maharshi: Yes.
Devotee: And for these then other dikshas would be ncessary.
Maharshi: Yes.
Devotee: From this another questions arises; so long as I am at Sri Bhagavan's feet, I cannot be regarded as a faithful Christian.
Sri Bhagavan interrupted saying that this was the essence of Christianity.
Devotee: Yes, but not in the eyes of the present representatives of the Church. Accordingly I can no longer look to the side of the Church for aid. Have I Bhagavan's leave elsewhere?
Maharshi: That is left to you.
After a pause Sri Bhagavan spoke to the effect that people who come here are brought by some mysterious Power which will look to their needs. The conversation practically ended with this.
******
Sri Bhagavan and Mr. McIver:
Talks No. 514:
Mr. McIver, a resident devotee, asked Sri Bhagavan if he might go to Switzerland where a Guru was inviting him. Sri Bhagavan said: "Some Force brought him here and the same is taking him to Europe. Let him always remember that the world is only a projection of the mind, and the mind is in the Self. Wherever the body may move the mind must be kept under control. The body moves, but not the Self. The world is within the Self, that is all."
*****
Sri Bhagavan and Mr. McIver:
Talks No. 517:
There was some reference of two slokas in Yoga Vasishta where spiritism in mlechcha desa is mentioned. Mr. McIver said that black magic is more prevalent in the West than is ordinarily known to the observer. The writer then remembered how Mr. Paul Brunton had once said that he actually feared a woman for her association with black magic.
Sri Bhagavan asked if the gentleman had read Devi Kalottaram. He then said that abhichara prayoga (black magic) is condemned there. He also added that by such practices one compasses one's own ruin. Avidya is itself bad and makes one commit suicide. Why should black magic be also added to it?
Devotee: What is the parikara (remedy) open to the victim of black magic?
Maharshi: By bhakti; devotion to God.
Devotee: Non resistance seems to be the only remedy for all kinds of evil such as slander.
Maharshi: Quite so. If one abuses another or injures him the remedy does not lie in retort or resistance. Simply keep quiet. This quiet will bring peace to the injured but make the offender restless until he is driven to admit his error to the injured party.
This black magic is said to have been used even against the greatest saints in India since time immemorial. The tapasvins of Daruka forest used it against Siva Himself.
...........
*******
Sri Bhagavan and Mr. McIver:
Talks No. 567:
Sri Bhagavan explained to Mr. McIver the first few stanzas of Sad Vidya as follows:
1. The first stanza is the auspicious beginning. Why should the subject matter of the piece be brought in here? Can Knowledge be other than Being? Being is the core - the Heart. How then is the Supreme Being to be contemplated and glorified? Only to remain as the Pure Self is the auspicious beginning. This speaks of attributeless Brahman according to the Jnana Marga.
2. The second stanza is in praise of God with attributes. In the foregoing, to be as one Self is mentioned. In the present one, surrender to the Lord of all.
Furthermore the second indicates (1) the fit reader (2) the subject matter (3) the relationship and (4) the fruit. The fit reader is the one who is competent for it. Competence consists in non attachment to the world and the desire to be liberated.
All know that they must die some time or other. But they do not think deeply of the matter. All have fear of death, such fear is momentary. Why fear death? Because of the 'I am the body' idea. All are fully aware of the death of the body and its cremation. That the body is lost in death is well known. 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 onto the Self, giving rise to the delusion that birth and death relate to the Self.
In the effort to overcome birth and death, man looks up to the Supreme Being to save him. Thus are born faith and devotion to the Lord. How to worship Him? The creature is powerless and the Creator is All Powerful. How to approach Him? to entrust oneself to His care is the only thing left for him. Total surrender is the only way. Therefore he surrenders himself to the God. Surrender consists in giving up oneself and one's possessions to the Lord of Mercy. Then what is left over for the man? Nothing -- neither himself nor his possessions. The body liable to be born and to die having been made over to the Lord, the man need no longer worry about it. Then birth and death cannot strike terror. The cause of fear was the body. It is no longer his; why should be fear now? Or where is the identity of the individual to be frightened?
continued....
Sri Bhagavan and Mr. McIver:
Talks No. 567:
continues....
Maharshi: Thus the Self is realized and Bliss results. This is then the subject matter: freedom from misery and gain for Happiness. This is the Highest good to be gained. Surrender is synonymous with Bliss
itself. This is the relationship.
Fruit is to reflect on the subject matter and gain Knowledge which is ever present, here and now. The stanza ends with 'the immortal ones'.
3. The five senses mean the subtle functions (tanmatras), namely, hearing, touch, seeing, taste and smell. Variations of these form the universe; they vary according to the three gunas as follows:
by tamas (dullness) the gross elements.
by rajas (activity) the instruments for knowing objects.
by sattva (clearness) the different kinds of knowledge of the senses;
also,
by tamas - the gross objects, i.e the world.
by rajas - the vital airs and the karmendriyas, organs of action.
by sattva - the sense organs of perception (jnanendriyas)
Karmendriyas are the organs of holding, walking, speech, evacuation and reproduction.
Now consider the ringing of the bell; the sound is related to hearing; the bell is the object, the modification of tamoguna. The rajasic tanmatras, changing as the vibrations of sound, extend round the bell, then as ether get connected with the ear, in order to be felt as sound. The knowledge recognizing it as sound is the sattva tanmatra.
So also the other senses. Touch (vayu), air tanmatra; form (rupa) -tejas tansmatra; taste (ap) - water tanmatra; smell (prithvi) - earth tanmatra.
To understand the tanmatras as the subtlest particles of matter is not right, for it is incomplete. They are only the subtle forms of sound, touch, sight, taste and smell, which form the whole components of the universe. Such is the creation of the world.
For want of proper terminology these ideas cannot be rightly expressed in foreign languages.
4. This stanza says that all are agreed on one point. What is it? The state beyond duality and non duality, beyond subject and object, beyond jiva and God, in short, beyond all differences. It is free from ego. 'How to reach it?' is the question. By giving up the world, it 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 nor object. Such is the state.
********
Avudai Akka of Chengottai:
(Mountain Path, Jan. - Mar. 2010.)
(Kanchana Natarajan.)
It was a cold January afternoon in 1946. A perturbed questioner, Mr. Joshi, said to Bhagavan, 'I am a beginner. How should I start?' Sri Bhagavan replied in His characteristic way, 'Where are you now? Where is the goal?...the Self is not somewhere far away to be reached. You are always that....'
This prompted Lokamma,a lady in the audience to sing a Tamizh song that Sri Bhagavan immediately recognized as one by Avudai Ammal.
Sri Bhagavan then reportedly said, 'Mother used to sing this song very often. This repeats the very same thing we have been talking about...'
Sri Bhagavan continued: 'Avudai Ammal has composed a great many songs. They are very popular in those parts (Madurai and other nearby districts). Some of them have been published. Still, so many remains unpublished. They have been handed down orally from generation to generation, mostly through women, who learn them by heart, hearing them from others and singing them along with those who already know them.' (Day by Day, Devaraja Mudaliar). Some years ago, as I randomly browsed through Tamizh books at Sivananda Ashram Library, Rishikesh, reputed for its range of rare books in English, Tamizh, Sanskrit and various regional languages, by sheer accident -- and to my immense good fortune -- I came across an old and brittle book of songs composed by Avudai Akka, this great woman Vedantic seer of the eighteenth century. The text left me electrified. Never had I come across works by any self realized woman seer so driven to communicate the powerful Vedantic truths that lead ordinary mortals to the path of liberation.
It took me some time to come to terms with Akka's simple, direct, uncompromising, intense, profound songs. They are composed in simple spoken Tamizh, carrying the Advaitic messagte of sarvatmabhava, (Oneness of Being) and the eternal bliss of final liberation. Anyone familiar with even colloquial Tamizh can access these powerful utterances. Akka's poems are public songs that address Tamizh women as a community. Her song Vedanta PaLLu, was published as early as 1896, by Sarada Vilasa Publication in Tamizh Nadu. In 1910, further attempts were made to publish her work. In 1953, a major endeavor was made by A. Venkatarama Sastri to personally collect some songs from widows of Chengottai (Akka's birth place) and print them. Many more extant songs were later collected by Gomathi Rajankam who sporadically published them in the Tamizh spiritual magazine, Sri
Ramakrishna Vijayam. Swami Nityananda Giri of Jnananda Tapovanam, Tamizh Nadu, has published most of Akka's songs under the title Chengottai Sri Avudai Akka Padal Tirattu in 2002.
continued....
Dear David Godman,
Today I saw in the Ramanasramam Website that today is observed as
Jagadish Swami Day. I have not seen or heard about this devotee. Is it by chance Jagadeeswara Sastri, who was pulled out from sure death by Sri Bhagavan once and he lived many years thereafter. He also wrote one Abhyashtakam.
Thanking you,
Subramanian. R
Jagadish Swami saw Bhagavan with his father when the two of them visited the ashram in the 1940s. At that time Jagadish, who was still a teenager, had no interest in Bhagavan.
In the 1950s he felt strongly drawn to Bhagavan and came to Tiruvannamalai to settle down permanently here. He adopted the unique sadhana of imitating Bhagavan's life in many ways. He adopted a kaupina as his only dress and spent many years meditating in the places that Bhagavan had lived on Arunachala in the order that Bhagavan lived in them. By the time I met him in the late 70s he had, like Bhagavan before him, moved down the hill to Ramanasramam. He was given a room there and stayed there until he passed away in the mid-1980s.
He spent his final years in a room in the old hospital building that had previously been occupied by Viswanatha Swami. He used to meditate sitting cross-legged on a metal chair in his room, a position most people would find extremely uncomfortable and unconducive to meditation.
He passed away while sitting cross-legged in this chair, having apparently meditated all night in this position.
David/Subramanian,
I recall that Jagdish Swami's samadhi(out in the open with only a Siva Linga)is a little further away behind Sadhu Arunachala's room in Sri Ramanasramam.
Namaskar.
Siva temples sung about in Saiva Canons:
(Lesser known temples.)
tAnthonRi mAdam - 609 311.
This village is nowadays called Akkur. Siva is called tAnthonRi Nathar or Swayambu Nathar. For 'swayambu' that which is appears on its own, is named as 'tAn thonRi' in Tamizh. Uma is called vALnedunkaNNi Ammai, one who has long eyes like a sword! Sri Bhagavan says 'koorvAL kaNNiyar' in
Sri Arunachala Akshara Mana Malai.
The tirtham (holy waters) is calledd Kumudha Tirtham. Tiru Jnana Sambandhar has mentioned this temple in 11 of his verses and
Tiru Navukkarasar in 10 of his verses.
This temple and village is about 5 kms from Tirukadaiyur, famous for Abhirami Amman temple.
In this temple, a king did food offerings to a thousand brahmins once. Siva himself came in disguise
as one of the brahmins and took food. There is also a metal image called Ayirathil Oruvar, one in thousand.
*****
Dear David Godman,
Many thanks for your information. In fact we do not know about many devotees, not mentioned in any conversations or reminiscences and perhaps some article might have appeared in one of the old issues of Mountain Path. The power of Sri Bhagavan's presence had acted upon many in later years and even after His Mahanirvana. Like the cases of Jagadish Swami, Tinnai Swami, Sri Ramanagiri Swami etc.,
Thanks once again.
Subnramanian. R
Dear Ravi,
Thanks for the information. I shall visit this when I go to the Asramam next time.
Subramanian. R
Sri Bhagavan and S.S. Cohen:
Talks No. 155:
......
Mr. Cohen: I get into meditation and reach a point which may be called peace and a contemplative mood. What should be the next step?
Maharshi: Peace is Self Realization. Peace need not be disturbed. One should aim at Peace only.
Devotee: But I do not have the satisfaction.
Maharshi: Because your peace is temporary. If made permanent, it is called Self Realization.
****
Sri Bhagavan and S.S. Cohen:
Talks No. 159:
Mr. Cohen desired to know if trance is a sine qua non for Self Realization.
Maharshi: You are always in the Self - now, in trance, in deep sleep, in Realization. If you lose hold of the Self and identify yourself with the body or the mind, these states appear to overtake you, and it also looks like a blank in trance etc.,; whereas you are the Self and ever present.
Devotee: Sri Aurobindo says that the Light which resides in the head must be brought down to the heart below.
Maharshi: Is not the Self already in the Heart? How can the all pervading Self be taken from one place to another?
Devotee: Is a karma yogi or a bhakta too subject to trance?
Maharshi: When you concentrate on one point you merge in it, and this merging is called trance. The other features disappear and the Self alone remains over. The karmi or bhakta also must experience the same.
*****
Sri Bhagavan and S.S. Cohen:
Talks No. 191:
Mr. Cohen, a resident disciple, was speaking of yoga method.
Maharshi remarked: Patanjali's first Sutra is applicable to all systems of yoga. The aim is the cessation of mental activities. The methods differ. So long as there is effort made towards that goal it is called yoga. The effort is the yoga.
The cessation can be brought about in so many ways.
(1) By examining the mind itself. when the mind is examined, its activities cease automatically. This is the method of Jnana. The pure mind is the Self.
(2) Looking for the source of the mind is another method. The source may be said to be God or Self or consciousness.
(3) Concentrating upon one thought make all other thoughts disappear. Finally that thought also disappears; and
(4) Hatha Yoga.
All methods are one and the same inasmuch as they all tend to the same goal.
It is necessary to be aware while controlling thoughts. Otherwise it will lead to sleep. That awareness, the chief factor, is also indicated by the fact of Patanjali emphasizing pratyahara, dharana, dhyana, samadhi even after pranayama. Pranayama makes the mind steady and suppresses thoughts. Then why develop further? Because awareness then is the one necessary factor. Such states can be imitated by taking morphia, chloroform, etc., They do not lead to Moksha because they lack awareness.
*****
Sri Bhagavan and S.S. Cohen:
Talks No. 200:
Mr. Cohen desired an explanation of the term 'blazing light' used by Paul Brunton in the last chapter of A Search in Secret India.
Maharshi: Since the experience is through the mind only it appears first as a blaze of light. The mental predispositions are not yet destroyed. The mind is however functioning in its infinite capacity in this experience.
As for Nirvikalpa Samadhi i.e Samadhi, of non differentiation (undifferentiated, supreme, beatific repose), it consists of pure consciousness, which is capable of illumining knowledge or ignorance. It is also beyond light or darkness. That it is not darkness is certain; can it be however said to be not light? At present objects are perceived only in light. Is it wrong to say that realization of one's Self requires light? Here Light would mean the consciousness which reveals as the Self only.
The yogis are said to see photisms of colors and light preliminary to Self Realization by the practice of yoga.
Once before Goddess Parvati practiced austerities for realizing the Supreme. She saw some kinds of light. She rejected them because they emanated from the Self as it was ever before. She determined that they were not supreme. She continued Her austerities and experienced a limitless light. She determined that this also was a phenomenon and not the Supreme Reality. Still she continued Her austerities until she gained transcendental peace. She realized that it was Supreme, that the Self was the sole Reality.
The Taittiriya Upanishad says, 'Seek Brahman through penance'. Later on, 'Penance is Brahman'. Another Upanishad says, 'Itself is penance, which is again made up of wisdom alone.' 'There the Sun shines not, nor the moon, nor the stars, nor fire; all these shine forth only by Its light.'
*****
Sri Bhagavan and S.S. Cohen:
Talks No. 205:
Mr. Cohen had been cogitating on the nature of the Heart, if the 'spiritual heart' beats; if so, how; if it does not beat, then how is it to be felt?
Maharshi: This heart is different from the physical heart; beating is the function of the latter. The former is the seat of spiritual experience. That is all that can be said of it.
Just as a dynamo supplies motive power to whole systems of lights, fans, etc., so the original Primal Force supplies energy to the beating of the heart, respiration, etc.,
Devotee: How is the 'I-I' consciousness felt?
Maharshi: As an unbroken awareness of 'I'. It is simply consciousness.
Devotee: Can we know it when it dawns?
Maharshi: Yes, as consciousness. You are that even now. there will be no mistaking it when it is pure.
Devotee: Why do we have such a place as the 'Heart' for meditation?
Maharshi: Because you seek consciousness. Where can you find it? Can you reach it externally? You have to find it internally. Therefore, you are directed inward. Again the 'Heart' is only the seat of Consciousness or the Consciousness itself.
Devotee: On what should we meditate?
Maharshi: Who is the meditator? Ask the question first. Remain as the meditator. There is no need to meditate.
******
Sri Bhagavan and S.S. Cohen:
Talks No. 277:
Mr. Cohen: What is will? I mean - where does it fit in, in the five kosas?
Maharshi: The 'I' thought arises first and then all other thoughts. They comprise the mind. The mind is the object and the 'I' is the subject. Can there be will without the 'I'? It is comprised in the 'I'. The 'I-thought' is the Vijnanamaya kosa (intellectual sheath). Will is included in it.
Sri Bhagavan said further: Annamaya kosa is the gross body sheath. The senses with the prana and the karmendriyas form the pranamaya kosa, (sense sheath). The senses with the mind form the manomaya kosa,(mind sheath). They are the Jnanendriyas. The mind is formed of thoughts only Idam, (this), is the object and Aham ('I') is the subject. The two together form the Vijnanamya kosam (intellect sheath).
******
Reality is simply the loss of the ego. Destroy the ego by seeking its identity. Because the ego is no entity it will automatically vanish and Reality will shine forth by itself. This is the direct method.
---
is there anything else we need to know!
Friends,
A wonderful poem of mahAkavi bhArati:
வானமெங்கும் பரிதியின் சோதி;
மலைகள் மீதும் பரிதியின் சோதி;
தானை நீர்க்கடல் மீதிலும் ஆங்கே
தரையின் மீதும் தருக்களின் மீதும்
கான கத்திலும் பற்பல ஆற்றின்
கரைகள் மீதும் பரிதியின் சோதி;
மானவன்தன் உளத்தினில் மட்டும்
வந்து நிற்கும் இருளிது வென்னே!
The skies are brightly lit
by sunlight.
So are
the mountains,
the oceans with warring waves,
the land, and the trees,
the woods, and the banks
of the rivers;
from where did
this darkness spring,
sinking only
man’s heart?
Namaskar.
I must find "It" for myself, beyond the books, beyond the teachers
......until I do, my suffering will just go on, and on, and on, needlessly
.
Friends,
An excerpt from The Gospel of Sri Ramakrishna:
Reading, hearing, and seeing
"Better than reading is hearing, and better than hearing is seeing. One understands the
scriptures better by hearing them from the lips of the guru or of a holy man. Then one
doesn't have to think about their non-essential part.
Hanuman said: 'Brother, I don't know much about the phase of the moon or the position of
the stars. I just contemplate Rama.'
"But seeing is far better than hearing. Then all doubts disappear. It is true that many things
are recorded in the scriptures; but all these are useless without the direct realization of God,
without devotion to His Lotus Feet, without purity of heart. The almanac forecasts the
rainfall of the year. But not a drop of water will you get by squeezing the almanac. No, not
even one drop.
"How long should one reason about the texts of the scriptures? So long as one does not
have direct realization of God. How long does the bee buzz about? As long as it is not
sitting on a flower. No sooner does it light on a flower and begin to sip honey than it keeps
quiet.
"But you must remember another thing. One may talk even after the realization of God. But
then one talks only of God and of Divine Bliss. It is like a drunkard's crying, 'Victory to the
Divine Mother!' He can hardly say anything else on account of his drunkenness. You can
notice, too, that a bee makes an indistinct humming sound after having sipped the honey
from a flower."
Namaskar.
Siva temples sung about in Saiva Canons:
(Lesser known temples.)
tiru dharmapuram - 609 602.
This small town and the temple are in Karaikal - Nagapttinam road. One should get down at the sign post of Dharmapuram and go further into a branch road for about 4 kms.
Siva is called Yazhmuri Nadheswarar, one who produces songs that can break the yazh (veena type instrument), making it too difficult for the yazh to play. Uma is called then amritha valli, one who is like honey and nectar. The tirtham (holy waters) is a tank called ViNdu tirtham.
When Tiru Jnana Sambandhar was having darshan in the temple, Neelakanta Yazhpanar who was always accompanying him, with his yazh, the musical instrument and was playing the raga of the song in his instrument. He requested Tiru Jnana Sambandha to sing one decad which cannot be played in yazh, to prove that his songs are greater than the music accompanying. Accordingly, Tiru Jnana Sambandhar sang his famous Yazhmuri Padigam of 11 verses and Neelakanta could not play the raga in his yazh. This decad is available as 1.136) in Tirumurai 1. The songs are even difficult to sing orally with a peculiar meter.
*****
Sri Bhagavan and S.S. Cohen:
Talks No. 297:
Mr. Cohen asked: Meditation is with the mind in the Jagrat state. There is mind in dream also. Why is there no meditation in dream? Nor is it possible?
Maharshi: Ask it in the dream.
After a short silence, Sri Bhagavan continued: You are told to meditate now and find out who you are. Instead of doing it, you ask: 'Why is there no meditation in dream or in sleep?' If you find out for whom there is Jagrat, it will be clear that dream and sleep are also for the same one. You are the witness of Jagrat, Swapna, and Sushupti -- rather they pass before you. Because you are out of meditation now, these questions arise. Stick to meditation and see if these questions arise.
******
Sri Bhagavan and S.S. Cohen:
Talks No. 406:
Mr. Cohen, a resident disciple, has been for some days past thinking about a book called Nirvana written by a prominent Theosophist, wherein the author claims to reach Nirvana every night after going to sleep. He claims to see his own Master and other Masters of the Theosophical Society as bright lights within the ocean of light which is Nirvana. He asked Sri Bhagavan how it could be possible, considering the Advaitic teaching, that the Nirvanic experience is the same as that of pure consciousness of Being.
Maharshi: Nirvana is Perfection. In the Perfect State there is neither subject nor object; there is nothing to see, nothing to feel, nothing to know. Seeing and knowing are the functions of the mind. In Nirvana there is nothing but a blissful pure consciousness 'I am'.
Devotee: How then can a prominent T.S. Leader, who claims clairvoyance of a high order, praise the author for his supposed correct and vivid description of Nirvana, and why is the T.Society so much obsessed by the idea of 'Service'?
Maharshi: Well, Theosophy and other kindred movements are good in as much as they make a man unselfish and prepare him for the highest truth. Service, like prayers, japas and even business done in God's name, lead to the highest goal - Self Realization.
Devotee: But after how long? And why should a man who is ready for the Absolute knowledge stick to the knowledge of the Relative?
Maharshi: Everything happens in its own time. The one who is ready for the absolute knowledge will be made somehow to hear of it and follow it up. He will realize that Atmavidya is the highest of all virtues and also the end of the journey.
Then, asked about the difference between external and internal nirvikalpa samadhis (See Talks No. 391), the Maharshi said:
External samadhi is holding on to the Reality, while witnessing the world, without reacting to it from within. There is the stillness of a waveless ocean. The internal samadhi involves loss of body consciousness.
Devotee: Is the loss of body consciousness a perquisite to the attainment of Sahaja Samadhi?
Maharshi: What is body consciousness? Analyze it. There must be a body and consciousness limited to it which together make up body consciousness. These must lie in another Consciousness which is absolute and unaffected. Hold it. That is Samadhi. It exists when there is no body consciousness because it transcends the latter, it also exists when there is the body consciousness. So it is always there. What does it matter whether body consciousness is lost or retained? When lost it is internal samadhi. When retained, it is external samadhi. That is all.
A person must remain in any of the six samadhis so that Sahaja Samadhi
may be easy for him.
continued.....
Sri Bhagavan and S.S. Cohen:
Talks No. 406 - continues...
Devotee: The mind does not sink into that state even for a second.
Maharshi: A strong conviction is necessary that I am the Self, transcending the mind and the phenomena.
Devotee: Nevertheless, the mind proves to be a cord against attempts to sink it.
Maharshi: What does it matter if the mind is active? It is so only on the substratum of the Self. Hold the Self even during mental activities.
Devotee: I cannot go within sufficiently in sleep.
Maharshi: It is wrong to say so. Where are you now if not in the Self? Where should you go? All that is necessary is the stern belief that you are the Self. Say rather that the other activities throw a veil on you.
Devotee: Yes, it is so.
Maharshi: That means that the conviction is weak.
Devotee: I understand that the 'I' is only artificial (krtrima), my attempts at realizing the real 'I' are unavailing because the artificial 'I' is brought into action for realizing the other.
Maharshi: Viveka Chudamani makes it clear that the artificial 'I' of the Vijnana Kosa is a projection and through it one must look to the significance (vachya) of 'I', the true principle.
****
Subramanian
There is an article about Jagadish Swami in the July 1976 issue of The Mountain Path, page 198.
Avudai Akka of Chengottai:
(Kanchana Natarajan, Mountain Path,
Jan. - Mar. 2010)
continues....
For over two hundred years, Akka's songs were sung, circulated and preserved for posterity by women, especially widows, who gained immense solace, comfort and knowledge from the lyrical compositions, and from the awareness of the sage herself had undergone the grim life of a child-widow prior to initiation by her guru. Akka explains the terse metaphysical truths of Vedanta in a simple yet unique way, using familiar motifs rooted in the daily activity of the women of those times.
Who was Avudai Akka? What took her to the great teaching of Advaita? Gomathi Rajankam, a prolific writer on spiritual issues, spent an extended period in Chengottai and other nearby villages gathering information about Akka's life and songs from the local women. The following brief account of Avudai Akka's life draws upon my conversation with an erudite scholar and school head master, Mr. Janardhan, a resident of one of the agraharams (brahmins' street) in Chegottai town. I have also drawn from Gomathi Rajankam's introduction to the work Chengottai
Shri Avudai Akkal Padal Tirattu (2002).
The name Avudai is the Tamizh form of Gomati Amman, the presiding goddess of the temple of Sankaran Kovil, some 40 kms from Chengottai. This massive temple is dedicated to Siva, His consort Gomati and Sankaranaryanan. Akka (literally elder sister) was born into an orthodox Brahmin family of Chengottai agrharam, and her parents raised her with love and care. In keeping with tradition, she was married off at a very young age to a neighbor's son. So young as to not know who her groom was, her formalized relation to him, or what marriage itself implied. Soon three was weeping in the house, and when she asked about the cause of the gloom and tears she was told that the neighbor's child had died. Her immediate reaction was, 'Why cry for boy who has died in another house?' With her first menstruation she was initiated into the numbing rites of widowhood, such as tonsure, breaking the bangles, mandatory white sari, and relegation to a dark interior room, unending chores and lifelong stimgatization as an inauspicious woman. She was inconsolable at the thought that such claustrophobic subjugation was to be her destiny.
continued.....
Avudai Akka of Chengottai:
continues...
The famous scholar Tiruvisai Nallur Sridhara Venkateswara Ayyaval, who belonged to the tradition of nama sankirtan, was invited by the then king of Travancore to conduct the worship of Siva on Sivaratri day. The master set out with a group of disciples, walking from Kumbakonam. On the way he passed through Chengottai, and was welcomed by the brahmins of agraharam. As he passed Akka's house, where the threshold was neither swept clean nor decorated with the customary kolam because of the inauspicious presence of child widow, his legs became transfixed. He stood there singing the name of God. Akka flew out of the house like an arrow leaving the bow of a deft archer, fell weeping at his feet and begged him to save her from her fate as a widow. Ayyaval compassionately told her not to worry but to come to the riverside mantapam in the evening to receive initiation.
The onlookers were outraged at Akka's audacity, and pushed her back into the house. They confronted Sridhara Ayyaval and rebuked him for encouraging the child widow, saying that she was not eligible to receive any initiation from anyone, much less from a saint.
Ayyaval is supposed to have retorted, 'If she is not eligible,
then no one in the village is eligible for anything. Desire to know the truth is the only criterion for knowledge and not the nature of embodiment, male, female, widowhood or married.'
Unhappy at this reply, the brahmins of the agraharam threatened Akka's parents with dire consequences of their daughter obeyed Ayyaval's instructions. Heedless to all this, Akka managed to escape the house in the evening, went to the mantapam and received the Upanishadic mahavakya from her guru. Needless to say, she was ostracized from the agraharam, but the master allowed her to accompany him to Travancore. The women of the place objected to a young child widow being part of his all male retinue. But Ayyaval insisted that Akka was a Jnani. He demonstrated this publicly by making her perform the Sivaratri worship. The king provided ceremonial golden bhilwa leaves for the puja that Akka performed with great concentration. The next morning she collected the golden leaves along with the faded flowers and cast them all into flowing waters of the nearby river. The fact that Akka made no distinction between the ordinary flowers and priceless golden leaves was proclaimed by Ayyaval to be an instance of her absolute dispassion.
Akka is supposed to have lived near her master by the holy river Kaveri for many years, experiencing the supreme Advaitic truth. She began singing songs about the experience of sublimity. Her state of deep samadhi is a legendary one. Once, while meditating on the Kavri bank, there was a flash flood. Many of Ayyaval's disciples ran for their lives. Akka, however, stayed totally oblivious to her surroundings; reportedly the surging river piled mud around her in a circular heap, forming an island so she could continue her meditation uninterrupted.
continued....
Dear David,
Thank you for your additional information. I have no old issues of MP with me. I shall read it when I come to the Asramam from the Asramam Library.
Thank you,
Subramanian. R
Avudai Akka of Chengottai:
continues....
Akka was called an unmattha (one who is a madwoman), spiritually intoxicated. She composed her songs while in this state. Her lament Anubhogaratnamalai, composed when she heard of the passing away of her master Sridhara Ayyaval, stuns the readers with the heart-wrenching intensity of its pathos. A few women devotees, probably widows, attended to her when she was in the state of divine inebriation; they followed her, learnt her songs and passed this treasure on to the other women. Slowly her songs became known in every local brahmin household. There may have been a time, perhaps, when the women of all brahmin households in Madurai and Tirunelveli districts sang her songs.
The story about Akka's departure from the world claims that she told her three intimate disciples to accompany her to KuRRAlam; and when they all climbed the cliff by the Shenbaga Aruvi (water falls), she gestured to them not to follow her further. She walked on, never to return. Her disciples waited for a long time and then searched for her, but there was no trace of Akka or her mortal remains. All that was left was the priceless legacy of her songs, which were taught to younger women and thus kept in circulation.
I offer here a translated excerpt of Akka's Parapara KaNNi.
Worshipping and offering flowers to
Him,
Who emerged from the pillar*
I became free from the ego and the
three impurities**
Paraparame!
Adoring my Guru and venerating His
lotus like feet,
I performed penance to know my
Self, Paraparame! (1)
(* refers to Narasimha, Vishnu
** mummmalam in Saiva Siddhanta,
viz., anava, kanma and maya)
Mother Saraswati, constantly
honoring you,
I became Satchitanandam itself,
Paraparame!
The restless mind that surged like
incessant waves,
Now rests unmoving in bliss,
Paraparame! (2)
The gigantic tree stump of
ignorance uprooted,
And devastated,
I stood as conscious witness,
As all-encompassing space,
Paraparame!
With the weapon of Self destroying
the ego
I attained the indivisible state,
Parparame! (3)
Understanding the Truth through
the tortuous grief of the heart,
And from the words of my Master,
I lost the mighty force of both sin
and merit, Paraparame!
Having annihilated the series of
interminable births,
Severing the entanglements,
I crossed the city of Maya,
Paraparame!
Swimming across the ever flowing
ocean of birth and death,
And ascending the shore,
I became timeless eternity,
Paraparame!
Diving deep into the ocean of
sorrow, reaching the other
shore,
I shunned shame and disgrace,
And abandoned birth, Paraparame!
continued.....
R.Subramanian,
Absorbing story of Avudai akka.Thanks very much for these posts.
Namaskar.
Siva temples sung about in Saiva
Canons:
(Lesser known temples.)
tiru ONa kAnthan thaLi: 631 502.
This small temple is about 2 kms from Kanchipuram. One has to take a narrow branch road after going on the main Kanchipuram - Arakkonam road.
There were two demons by names, ONan and kAnthan. These two are said to have prayed to Siva here and attained upliftment. There are two Siva Lingas representing the pujas done by the two demons. Chalandharan, the puranic figure also prayed to Siva here.
The Lingas are called ONeswarar. kAntheswarar and Chlanthara Nathar.
The holy waters (tirtham) are a tank called Indra tirtham. This is one of the many places where Saint
Sundaramurti Swami obtained gold from Siva. There are ten verses by him where he has mentioned this temple.
****
Avudai Akka of Chengottai:
continues...
I shall give just two verses of Parapara KaNNI of Akka in anglicized Tamizh. If someone like Ravi could produce this in Tamizh Fonts and post it, it will be nice.
1. thooNil udhithAr pAdam thozhuthe
malar choodi
ANavamum mummalamum aRRen
Paraparame!
en guruvai poRRi iru kamalam
pujai paNNi than padhavi
nokki dhavam peRRen
Paraparame!
2. thAye! Sarasvatiye! santhathamum
pujai paNNi Satchitananda
mayamAnen
Paraparame!
alaiya thalai mOdhum kalaiyAtha
ArootamAna thanmai
adaiya kaNden
Paraparame!
(The collection of Tamizh verses of
Avudai Akka can be had from Sri Jnananda Niketan, Sri Jnananda Tapovanam, Tapovanam Post, Villupuram District, Tamizh Nadu.
Price 150 plus courier charges.)
*
6.The idle gossip, falsity, and
delusion of the world disappeared
And I became like the Sky
Vast, indivisible, Paraparame!
All the scriptures I had read
became tattered and
Worn out like an old cloth,
While I became shoreless and
immeasurable Infinity,
Paraparame!
7. Renouncing the self conceit
of I am the body,'
I understood 'I am That'
And I stood forever mute and
resolute, Paraparame!
One glimpse was enough to recognize
the treacherous ocean of pravritti
as I stood
As the beacon light
To those on the path of nivirtti,
Paraparame!
8. The idols no more alluring,
the three gunas hammered to
nirguna
The desires dissolved,
I became forever exultant,
Paraparame!
Those immersed in nada and bhindu
and other cosmic details
Will never know this omnipresent
Being, Paraparame!
9. While wide awake I slumbered
to the world,
As though in deep sleep,
Thus liberated from pollution and
purity, Paraparame!
On arriving There, anger and desire
destroyed, I was alone,
No one to talk to, Paraparame!
continues.....
Avudai Akka of Chengottai:
continues....
Parapara KaNNi - continues....
10. The three states, and their
false support now having
perished,
I remain as Witness
Ever alone and One, Paraparame!
After the demise of the six
enemies
I conquered death, Paraparame!
11. Explain how the Infinite goes
wandering,
As though enclosed in six
measures of length,
Paraparame!
Like celestial beings enjoying
sense pleasures.*
I too wandered for a while,
But then seeing the Truth
I stood still, Paraparame!
(* Celestial beings such as Indra,
are believed to be perpetually
in search of sensual pleasures.)
12. Feeding the hungry, feeling
content,
I became satiated, Paraparame!
Silencing the mind, becoming
one with every other,
I now rejoice in the spring of
my Being, Paraparame!
13. Father, mother, daughters and
sons became
A crowd in the market place,
Just like a herd is no more
than a number
For the cowherd, Paraparame!
Just as object slips from the
palm of a sleeping man,
despondency slid away from me,
Paraparame!
14. Ignoring the rivers venerated
by the uninformed fools,
I dived deep into the
perennial river of the Self,
Paraparame!
Did the crazy crab, the bulky
whale, frog, tortoise,
All attain liberation, thus,
Paraparame?
(Akka ridicules here the bathing in the holy rivers, without any attainment. See Tevaram, Gangai Adilen? Kaviri Adilen?... See also
Sri Sankara's Kasi Panchakam.)
15. When the house called the body
became
Another object, (worthy of
rejection),
I forgot the cows, calves,
and relatives, Paraparame!
The delusions of Jati-Linga
(caste and gender) gone,
I set my eyes on worshipped
the Jyoti Linga (engulfing
light), Paraparame!
continues....
Avudai Akka of Chengottai:
Continues...
Parapara KaNNi continues..
16. As the lower doors closed,
the middle one opened,
The upper door
Became great Space, Paraparame!
That Truth became all forms,
and all forms became me,
I knew that 'every form is
but Your'.
So I became compliant,
Paraparame!
(The three doors refer to three
chakras, mooladhara, anahata and sahasrara. All spiritual exploration is made possible only with the closing of the lowest chakra and the opening of middle chakra. the final union with the
Absolute is enabled through the highest center. The three doors can also refer to brahma granthi, vishnu granthi and agni granthi.)
17. In the center of the upper
region
I raised the dhvani OM,
Lingering alone, I became the
melody OM, Paraparame!
Through worship, at the very
core of breath,
I was initiated
Into the sublime by Manonmani*,
Paraparame!
(* Manonmani is the name of Sakti,
the consort of Sadasiva in South Indian Saivism. In the Tamizh Siddha systems, Manonmani is the supreme goddess who reveals the truth of alchemical transmutation. Hatha Yoga texts like Gheranda Samhita posit Manonmani as a state of transcendental Bliss.)
I shall give the last two verses in anglicized Tamizh. These verses are real gems.
keezh vAsal adaithu idai vAsal
thiRakka mel vAsalathu
vetta veLi Ache! Paraparame!
evvuruvm thAnAgi evvuruvum en
vadivA evvuruvum neeye
Paraparame!
OmenRu mudi naduve dhvani kiLappi
Om enRu thaniye irunthen,
Paraparame!
PoosaiyinAl vAsi naduve
ManonmaniyAi
pesi ninRu uNmai sollap
peRRen, Paraparame!
continues.....
Avudai Akka of Chengottai:
continues....
The next 9 verses of Parapara KaNNi of Avudai Akka deals with Ecchil.
Ecchil is pollution caused by saliva, anything defiled by the contact with mouth, the refuse of food, leavings, excrement, urine, semen, the residue of sacrificial oblations of pounded rice offered in pots etc.,
18.
Oh men! You lament ecchil -
ecchil,
But there is no place without
ecchil, Paraparame!
The forms of gods are ecchil,
The honey is the ecchil of the bee,
And is not all nourishing mother's
milk also ecchil?
Paraparame!
ecchil ecchil enRu pulampuhinRAi
mAnidarkAl, ecchil illAtha
idamillai.
Chil ecchil moorthi kaiyil yee
ecchil thenallavO?
EnRaikkum uNNum thAi mulai ecchil
anRo?
Paraparame!
19.
The ecchil of the fish is in the
holy waters,
the holy Brahmins who dive into
rivers are ecchil,
Are not pecked fruits the ecchil
of the parrots, Paraparame!
The ecchil of the insect bores
and blights the coconut,
The excreta of little cats* is
everywhere, and I know
That space too is covered by ecchil
Paraparame!
(* in Tamizh it is Punugu Poonai,
civet cat, whose excreta is the fragrance used.)
maccham ecchil neeril vanthu
moozhgum maRaiyorkal ecchil
pachai kiLi kodhum pazham ecchil
anRo?
therai* ecchil thengAi sirupoonai**
ecchil desam ellAme
ecchil enRu aRiven, Paraparame!
(* an insect. ** civet cat.)
20.
The Nadam is ecchil, the Bindu is
ecchil,
the four Vedas of the Brahmins
are ecchil,
Is not the tongue that chants the
Vedas ecchil, Paraparame!
The macrocosm and the microcosm,
the worlds,
are all withdrawn into ecchil
Do the dogmatic, frenzied religious
men now even dare
To open their mouths to complain?
Paraparame!
nAdam ecchil bindu ecchil nAl
maRaiyor Vedam ecchil
manthirangal sollum vAi ecchil anRo
Paraparame!
aNda piNda lokam ellAm adangalum
ecchilAche
vaNda matha vAdhigaLukku vAyum
uNdo?
Paraparame!
21.
While their mouth and body are
ecchil
Simply washing their feet now and
then,
How will they be cleansed?
Paraparame!
Only the Lord, the Truth is not
ecchil,'
Because that Light can never be
expressed
through language of the mouth
Paraparame!
ecchil undhan vAyum udalum ekamAi
irukkaiyile
pAdam ecchil enRu alamba suddham
Acho?
Isar oruvaruNde ecchilAtha vasthu
thAn pAdga vAchakarum kANA jothi
Paraparame!
continues....
Avudai Akka of Chengottai:
Avudai Akka has mentioned some more pollution, ecchil in her verses but these are not translated in the article of Kanchana Natarajan.
Akka is asking:
1. People keep the girls during times of periods away from the house at the backyard. (This practice is no longer there.). Just because these girls are kept a little away, will the pollution go away? When the girl becomes pure on the fourth day, is not the egg inside her womb, treated as pollution?
2. The suklam, the semen, of the male is considered as pollution.
When he marries a beautiful girl and sends his semen into the bride and when a baby is born, is not the baby, a product of pollution?
3. When that housewife keeps the baby on her waist, does not the sweat of armpits that touch the baby, cause pollution?
4. When the new born baby, a product of suklam and egg, is bathed immediately, does the baby become pure? Is it a tortoise that becomes pure in water?
One can see from the verses Akka's satire on brahminical cult and so called purity. This is because she was wounded mentally, by brahmin community and their customs, in her young age. This indignation is also seen in another lady saint, Akka Mahadevi. She embraced Veera Saivism and Veera Saivism was formed by Basavanna as a revolt against brahminism and brahmin customs.
The collection of Avudai Akka's poems inter alia consist -
1. Advaita Mei Jnana ANdi.
2. Vedanta Ammanai.
3. Manam buddhi samvadham.
4. Mei Poi viLakkam.
5. Vednata Jnana Rasa Kappal
6. Choodalai Kummi (Choodalai - a Yoga Vasishta queen)
7. KiLi kaNNi.
8. Kuyil kaNNi.
9. Advaita ThAlAttu (thAlAttu =
lullaby.)
10. Sri Vidya Sopanam.
Akka says:
If without mud, can you make a pot,
purely by your knowledge? What avail is of your knowledge, without the basic material, the Brahman?
concluded.
Have the courage to be ordinary.
It's Zen-trendy to embrace the ordinary in objects. But we are desperately
afraid to be ordinary in ourselves. We must wear an invisible designer dress
to keep up with everybody else on the red carpet of enlightenment. We
must be 'amazing,' 'perfect,' in 'higher consciousness.' Higher than who?
When you get there, are you higher than you are?
The ordinary sparkles with uniqueness. Why dress it up? Let your naked
ordinary ripen from within. Just as you are, be sweet and full of juice.
~Fred LaMotte
I couldnt resist sharing the beauty......again :)
http://www.youtuberepeat.com/watch/?v=xaNAbERNNRo
Sri Bhagavan and Mr. Douglas Ainslie
(Grant Duff):
Talks No. 16:
Mr. Douglas Ainslie (Grant Duff), an
aristocratic English gentleman, 70 years old, nephew of a former Governor of Madras, an author and poet formerly attached to the British Legation in Athens, Paris, and The Hague, had come to Madras as a guest of Government House. He came to see Maharshi with a letter of introduction from Paul Brunton. Next day, he returned and remained a little less than an hour in the Hall. On both days practically no words were exchanged only gaze meeting gaze. His habits are abstemious; he remains without food of any kind till 1 pm. and then lunches; he is said to have coffee and biscuits in the evening and retires without any further food. He has been a bachelor all along, walks a few miles a day on an empty stomach, speaks little and is very
graceful in his movements. His voice is low and soft and his words appear to come from the heart. He has friends among whom might be counted the late Sir John Woodroffe, Sir Sarvapalli Radhakrishnan, and Prof. Thomas, Sanskrit Professor in Oxford University. He expressed a desire to hear the Vedas. On Monday a letter arrived from Riga and the questions therein happened to coincide with the questions the European visitor had asked relating to the existence of departed souls and how best to serve them.
The reply sent to Riga was read out to him. Tamizh songs from Maharshi's "Truth Revealed" and the Vedas were repeated in his presence. He considered the recitations magnificent. He came the next afternoon and to the wonder of others, had an experience on the previous night which he repeated to Maharshi. It was that he had seen something like an electric light within himself in the heart center on the right side. And he added further that he had the seen sun shining within. Maharshi smiled a little and then had a translation of "Atma Vidya" -
read out to him, where in there is the cryptic saying, that realization consists in reaching the Atma (Self) which is the expanse of Consciousness (Chidyoman) as distinguished from the mind, which is the expansion of Chittavyoman. The explanation appealed to the visitor.
Speaking of him later, Maharshi remarked: 'Just think of an old man of 70 not choosing to live peacefully in his own house on the income he had earned! How intense has been his earnestness that he has left his native land, dared a sea voyage of 6000 miles, and faced the hardships of long railway journeys in a foreign land, submitting to the inclemency of a hot climate, in surroundings uncongenial and unaccustomed to him. He could have been happy in his own house. It is his longing for internal peace that has brought him here.' Quite so! The intensity of his earnestness is revealed by his illuminating experiences here within four days of his arrival, people say.
continues....
Peter, Thanks for the beautiful video and Krishna Das singing in the background. Krishna Das was a great devotee of Neem Karoli Baba.
Sri Bhagavan and Douglas Ainslie
(Grant Duff)
Talks No. 16: continues....
With regard to the question concerning departed souls, so long
as a man identifies himself with his gross body, the thought materialized as gross manifestations must be real to him. Because his body imagined to have originated from another physical being, the other exists as truly as his own body. Having existed here once, it certainly survives death, because the offspring is still here and feels he has born of the other. Under these circumstances, the other world is true; and the departed souls are benefited by prayers offered for them. On the other hand, considered in a different way, the One Reality, is the Self from whom has sprung the ego which contains within itself the seeds of predispositions acquired in previous births. The Self illumines the ego, the predispositions and also the gross senses, whereupon the predispositions appear to the senses to have materialized as the universe, and become perceptible to the ego, the reflection of the Self. The ego identifies itself with the body, and so loses sight of the Self and the result of this inadvertence is dark ignorance and the misery of the present life. The fact of the ego rising from the Self and forgetting it, is birth. So, it may be said that the birth of the individual has killed the mother. The present desire to regain one's mother is in reality the desire to regain the Self, which is the same as realizing oneself or the death of the go; this is surrender unto mother, so she may live eternally.
Maharshi then read out from the Tamizh version of Yoga Vasishtam, the story of Deerga Tapasi who had two sons, Papa and Punya........
*******
Siva temples sung about in Saiva
Canons:
(Lesser known temples.)
tiruk kuvaLai - 610 204.
This temple is known as tiruk koLili, in Tevaram. It is about 30 kms from Tiruvarur. Siva is called
kOLili Nathar. Uma is called VaNdamar Poonkuzhal Ammai, one who has got tresses of hair, where beetles swarm the flowers adorned.
The tirtham (holy waters) is a tank called Brahma Tirtham. The temple tree (Sthala Viruksham) is theRRa tree (?).
Tiru Jnana Sambandha has mentioned
this temple in 11 of his verses, Tiru Navukkarasar in 20 of his verses and Sundarmurti in 10 of his verses.
This is a beautiful temple where is there is 'kuvaLai' (casket) over the Siva Lingam. There is abhishekam only on every new moon day, where the casket is removed and oblations performed. Thereafter, the casket is again replaced. Perhaps the nature of the stone in which Lingam is made, does not permit daily abhishekam.
However, daily pujas are done for a little Spatika Lingam and Margatha Lingam, (namely crystal and emerald).
Sundaramurti Swami got huge heaps of paddy from Siva, upon his request. It is also one of the seven places of dance of Siva. Here Siva's (Nataraja's) dance is called Avani Vitangar, where he dances like a beetle.
Near this town, there is another village called Ettukudi, where there is popular Muruga shrine.
The story of Sundaramurti getting huge heaps of paddy from Siva is mentioned in 7.1.
.....
koLili emperumAn kuNdai
yur chila nellup peRRen
ALilai emperumAn avai
attith thara paNiye.
Sundaramurti wants Siva to shift the paddy from tiruk kuvaLai to Tiruvarur, near Paravai's, his first wife's house!
********
Good Friday - 2012:
Today is Good Friday, the day on which Jesus Christ was crucified on the Cross. The resurrection took place on Sunday, the Easter.
A few verses from New Testament, The First Letter of John:
2.7/8: My dear friends, this command I am writing to you is not new. It is the old command, the one you have had from the very beginning. The old command is the message you have already heard. How ever, the command I am now writing to you is new, because its truth is seen in Christ and also in you. For the darkness is passing away, and the real light is already shining.
14. I am writing to you, my children because you know the Father. I am writing to you, fathers, because you know him who has existed from the beginning. I am writing to you, young men, because you are strong; the word of God lives in you and you have defeated the Evil One.
15. Do not love the world or anything that belongs to the world. If you love the world, you do not love the Father.
16. Everything that belongs to the world -- what the sinful self desires, what people see and want, and everything in this world that people are so proud of - none of this comes from the Father; it all comes from the world.
17. The world and everything in it that people desire is passing away; but he who does the will of God lives for ever.
24. Be sure, then, to keep in your hearts the message you heard from the beginning. If you keep that message, then you will always live in union with the Son and the Father.
25. And this is what Christ himself promised to give us - the eternal life.
******
Sri Bhagavan and Grant Duff:
Talks No. 19:
Mr. Grant Duff asked: Where are memory and forgetfulness located?
Maharshi: In the mind (Chitta)
*
Talks No. 75:
Mr. Grant Duff, formerly in a foreign embassy, writes..."Pay my respects to Maharshi. He appears to me in my thoughts not only as an
ANSWER to my question, but also as PRESENCE....."
*
Talks No. 85:
The same gentleman asked the Master about the material relating between memory and will and their relation to the mind.
Maharshi: They are functions of the mind. The mind is the outcome of the ego and the ego is from the Self.
*****
salutations to all:
yesterday, faced a rather unusual episode - a good friend who loves bhagavAn & venerates him happened to view the 'archival films' that comprises quite a few videos of bhagavAn. after watching a few, for some inexplicable reason he got extremely disturbed! reason - bhagavAn looks so frail & weak in some of those videos where he at least for all appearance isn't even able to walk with legs that seem to have worn themselves out! when i asked him whether he can be a bit more specific, he replied "bhagavAn is god for me, and here he is so utterly human! not that my faith is any shaken but what perturbed me was that if this be the suffering what bhagavAn had to endure, then my case seems completely hopeless. i'm too disturbed now, so will talk more about this later" and he put down the phone!!!...
ravi is the general devil's advocate but let me don the role for now :-). this incident prompted me to ask this from all of you here: just as one wouldn't go to a mathematics teacher who can't write a simple proof, what makes any of you here to approach a one as bhagavAn who suffered just like an ordinary human & couldn't cure himself of any of the ailments he suffered from??? now one may say 'bhagavAn suffered because of taking on others prArabdha' but what if this is nothing more than just a desperate attempt to bail out bhagavAn, for if that's not done, one's own faith may shake & be at stake! keeping aside the 'taking on prArabdha' argument, why do you think a blemishless one as bhagavAn suffered? those who say bhagavAn didn't have any 'body' to suffer, there are a couple of clear instances in bhagavAn's last days where bhagavAn clearly expressed the presence of an enormous pain even if one accidentally brushed against the afflicted arm, isn't it???
i'm sure some of us here look upon bhagavAn as the lord himself, and if the lord himself is helpless and is reduced to a hopeless victim of the natural laws laid down by himself, then what's the point in surrendering to such a helpless one??? if one were to approach a mathematics teacher with a score of problems and say he fails to solve even one of them, would you still want to learn mathematics from him or would you want to entrust your kids to him for their mathematical learning? if this is the norm for just mathematics which for most isn't even essential for their successful existence, then what to talk of one's life itself, which indeed is most important to any being???
i've my own views on the above, but i'm curious to know what you folks think about!:-) please tell based on your thinking & feeling, not what X or Y felt it to be so. thanks.
Sri Bhagavan and Grant Duff:
Talks No. 84:
Mr. Grant Duff asked the Maharshi if any mongoose had had anything to do with Him. The Maharshi said: 'Yes. It was the occasion of Ardra and Jayanti, I was living up the Hill in Skandasramam. Streams of visitors were climbing up the Hill from the town. A mongoose, larger than the ordinary size, of golden
hue (not grey as a mongoose is), with no black spot on its tail as is usual with the wild mongoose, passed these crowds fearlessly. People took it to be a tame one belonging to someone in the crowd. The animal went straight to Pazhaniswami, who was having a bath in the spring by the Virupaksha Cave. He stroked the creature and patted it. It followed him into the cave, inspected every nook and corner and left the place and joined the crowd to pass up to Skandasramam. I noticed it. Everyone was struck by its attractive appearance and its fearless movements. It came up to me, got on my lap and rested there for some time. Then it raised itself up, looked about and moved down. It went round the whole place and I followed it lest it should be harmed by unwary visitors or by the peacocks. Two peacocks of the place looked at it inquisitively, whereas the mongoose moved into the rocks on the south east of the Asramam."
*****
In his final year, when he was physically very feeble, Bhagavan translated into Tamil verse a stanza from the Bhagavatam (Skanda XI, ch. 13, sloka 36).
It says: "Let the body, the result of fructifying karma, remain still or move about, live or die, the Sage who has realized the Self is not aware of it, just as one in a drunken stupor is not aware of his clothing."
Bhagavan's views on maintaining bodily perfection can be found in the notes to this translation of a chapter from Prabhlinga Leelai that Venkatasubramanian, Robert Butler and myself did many years ago:
http://davidgodman.org/tamilt/Prabhulinga_Leelai.pdf
We revere Bhagavan because of his immaculate Self-abidance and his ability to manifest that state to those who surrender to him. That is in no way affected by the script that his body went through.
Dear S.,
I am of the view that the suffering by the gods' emissaries in human form, is only to teach us that we too have to suffer in life to attain the state of Bliss. The suffering is for everyone, be it rich (due to incurable diseases), be it poor (due to poverty and hunger, want of clothing and dwelling place), be it young (due to what to do next, how to improve my studies, whether I will get CET grade or not etc.,) be it old (again due to diseases and death waiting at the doorstep). Disregarding all these, one should move towards the goal.
Almost all the emissaries of god have suffered. Jesus was crucified on a Friday like today. Prophet was stoned and driven out of his home town. Sundarmurti's wedding was stopped by 'an old man'. Tiru Navukkarasar was suffering from colic pain. Rama was sent to forest just before his coronation. The whole of Krishna's clan became mad, fought each other and died before his eyes. Krishna could not even get the love and affection of his own biological father and mother till he was 18 or so.
Suffering and dwelling in the flame of sorrow by emissaries of gods is to show us that suffering alone is the door way to godhead.
Subramanian. R
Sri Bhagavan and Grant Duff:
Talks No. 446:
Mr. Grant Duff was in the Hall. Sri Bhagavan was mentioning some new publications and Maha Yoga among others. He also remarked that Mr. G.D. having read Sat Darsana Bhashya would be surprised at the different way of Maha Yoga. Both claim to represent Sri Bhagavan's philosophy; but they differ so much that Maha Yoga actually condemns the other.
Someone cited the curious claim of Sat Darsana Bhashya that individuality is retained even after the loss of ego. Sri Bhagavan remarked:
What is to be done? The Upanishads say: Brahmavid Brahmaiva bhavati (Knower of Brahman becomes Brahman). There are more than one Brahmavid at a time. 'Are all of them the same? Are they not separate?' So ask some persons. They look to the bodies only. They
do not look to the realization. There is no difference in the realization of the Brahmavid. That is the Truth. But when the question is raised from the standpoint of the body the reply is necessarily bound to be 'Yes. They are different'. This is the cause of the confusion.
Mr. Grant Duff: The Buddhists deny the world. The Hindu philosophy admits its existence. But says that it is unreal. Am I right?
Maharshi: The difference of view is according to the difference in the angles of vision.
Devotee: They say that 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 as 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 reflection pass through a mirror. But the mirror is not in any way affected by the quality or quantity of the reflection on it.
So the world is a phenomenon on the single Reality, which is not affected in any manner. Reality is only one.
The discussion about illusion is due to the difference in the angles of vision. Change your angle of vision to one of Jnana and then find the universe to be only Brahman. Being now in the world, you see the world as such. Get beyond it and this will disappear. The Reality alone will shine.
******
The Challenge of Suffering:
(Editorial - Mountain Path, July - Sept. 2010.)
Suffering is an inescapable characteristic of the human condition. No one is free of physical, emotional or mental suffering. The only difference being the degree and predominant aspect. The implacable fact of suffering has baffled humankind from the moment consciousness arose in the minds of people. In a sense it defines us, for suffering is a challenge that stimulates us to ask why we should suffer and goads us into finding the means of release from its insidious grip.
If we impersonally view suffering, it is the negative principle of manifestation. There cannot be a positive without a negative and so to dream that one can rid of suffering from the world is foolish. No sooner one negativity been resolved than another appears. This is not to say we should be supine and not fight injustice, poverty and gratuitous physical and mental anguish. No, to the contrary, it is our duty to be compassionate and do all we can to alleviate suffering in others as well as ourselves.
Suffering has the advantage of provoking that sharp and relentless question 'Why?' Life is not fair. There is always imbalance somewhere. We could argue endlessly about the external conditions of the world and support or offer various solutions to alleviate suffering. Sr Bhagavan repeatedly responded to questions about saving the world with the admonition that first we should look to ourselves and the world will take care of itself. This injunction is not denial of the world's importance or a call to live in a bubble. We are the world and what we do as individuals affects the world. The genius of Mahatma Gandhi was to realize that each act we perform consciously can cause momentous change. Consider the Salt March of 1930 when he defied the British authorities by walking to the sea and making salt in a pan. By this simple act he demonstrated the independence of the individual Indian who was ostensibly subjected to a law and tax over which he had no say. Gandhi undermined the foundation of a complex structure which did not respect the will of the people by a simple, personal demonstration of his independence.
continued....
s/Friends,
"ravi is the general devil's advocate but let me don the role for now :-)"
Shall I rephrase this as :
ravi is the devil's advocate-General but let me don the role for now :-)?
With this promotion,I will vacate the position of Devil's advocate for you and not interfere with the proceedings!Gratified as I am,how does it matter to me whether Bhagavan groaned or not! Let him complain and we shall see!
Namaskar.
The Challenge of Suffering:
continues...
We in our own lives have the same opportunity. We unconsciously adhere to customs and rules that are meant to ease the strain of living. Eventually all such structures become antiquated and instead of helping, they hinder. The dictums we lived under as children are not the same as those we live under as adults. We are constantly being made aware of our responsibilities and if we listen carefully and exercise intelligence we flow with the stream of life, do what is appropriate and enjoy being alive. If we do not see correctly and interfere with the flow, either willfully or by neglect, we suffer. And suffering comes in so many guises. It is the challenge which wakes up, although we often don't appreciate it till later. If we did not suffer we would be inert. One may well be a worm for all the good it does.
Have you noticed the impersonality of physical suffering for example?
We have all experienced pain in dentist's chair. We dread the prospect and stiffen ourselves as the dentist begins to work. Even the slight jab of a skilled needle can cause a momentary jolt of pain. Have you noticed that if one pulls back and watches carefully, the sensation of pain is purely an impression, a piece of information?
It has nothing to do with us. There is no emotional content that says we are a wronged victim nor is there mental confusion - the operation has to be done. The dentist is not to blame though he or she is an instrument that causes
it. And the body is not to blame for reacting. It is all an impersonal inevitable process and the less we revolt against the procedure the easier it is to overcome. A childish tantrum is pointless. We flow with what is appropriate. The same principle can be applied to our lives in whatever form it takes.
The German philosopher, Friedrich Nietzsche was reported to have said: He who has a why can endure any 'now'. Our problem is not how to eradicate suffering - an impossibility - but to make sense of it, invest it with meaning. When we ask 'why' we instinctively assume there is an answer that makes sense to our intelligence and the fact that we do not find it on the first, does not negate its validity. The challenge is not suffering per se but to find meaning in the suffering. What impels us as human beings is to transcend the limits placed on us through the exercise of choice. Though the means may be different, all religions emphasize the act of transcendence.
continues....
salutations to all:
David/Subramanian/Ravi/Others:
thanks for your views. would you agree if one were to say that statistically speaking at any point in time there is only a small number seeking the self & nothing but the self? if yes, then both before & after (bhagavAn's passing away) the case may be no different; if so, one can conveniently presume that the majority of those who came to bhagavAn then or approach now by whatever means, say a benign look or a touching incident, are people who come seeking relief from some kind of sorrow, isn't it? if one were to say 'no' and insist that one has come to bhagavAn for seeking the self alone for the past twenty years then there is something seriously wrong with the so-called seeking because one can't find fault with the self! to talk of fear and facing fear are two entirely different things; if a speeding bike were to suddenly come on one's way, what will be felt is just pure fear, and perhaps if only one were to do vichAra at that very instant, who knows perhaps one may realise the self (just as bhagavAn did!) but with most of us, such a situation will simply displace the mind violently enough for at least that moment that bhagavAn would well be the last thing to come to mind! (i'm talking of that instant, not after the danger has subsided when one may thank bhagavAn). put in another way, something less so drastic or dramatic, when one encounters an excruciating pain, then although one might approach bhagavAn for getting a permanent solution by way of jnAna, yet at that instant of time all one prays for is a simple relief from pain (especially those for whom bhagavAn is 'god' himself). those who deny are either those who don't know what pain is or those who have gone beyond pain (pardon me for assuming that nobody here in the blog belongs to the latter!). now, anybody with common sense is most unlikely to go to a doctor seeking a cure for an ailment which the doctor himself suffers from & hasn't been able to cure it for himself, isn't it? this being the case, what motivates anyone to beseech bhagavAn for any kind of an earthly relief from any bodily/ mental pain??? :-)
Namaste friends,
's' asked: 'what makes any of you here to approach a one as bhagavAn who suffered just like an ordinary human & couldn't cure himself of any of the ailments he suffered from???'
Bhagavan tackles some questions that we might have had (on attaining peace of mind, etc) with great lucidity. Those answers resonated with me. So that is the reason why I adore him.
The fact that he could not cure himself of his physical ailments did not alter my views because I was/am primarily concerned with the ailments of the mind.
One would not approach a mathematics professor who is unable to solve even a simple problem. But Bhagavan did, even if he did not intend do, solve many of the problems of his devotees! On this count, his success rate is pretty good, or, in other words, definitely better that the aforesaid math professor. :)
Best,
m
s/R.Subramanian/David/Friends,
"what motivates anyone to beseech bhagavAn for any kind of an earthly relief from any bodily/ mental pain?"
I cannot answer this question as it simply does not arise.I am reminded of T K Sundaresa iyer's wonderful words from 'At the Feet of Bhagavan':
One day I wondered why I was visiting him at all.
What was the use? There seemed to be no inner
advancement. Going up the hill was meaningless toil. I
decided to end my visits on the hill. For one hundred
days exactly I did not see Bhagavan. On the hundred and
first day I could suffer no longer and ran to Skandasramam,
above Virupaksha Cave. Bhagavan saw me climbing, got
up and came forward to meet me. When I fell at his feet,
I could not restrain myself and burst out in tears. I clung
to them and would not get up. Bhagavan pulled me up
and asked: “It is over three months since I saw you. Where
were you?” I told him how I thought that seeing him was
of no use. “All right,” he said, “maybe it is of no use, so
what? You felt the loss, did you not?” Then I understood
that we did not go to him for profit, but because away
from him there was no life for us."
I am sure that this is true of all devotees and this is how they feel.
The Physical form of the Guru and his life on Earth is a perennial inspiration to us.This physical form is subject to old age,infirmity and decay and death.Yet,the Truth that He embodies through this form, is untouched by this decay and change.It is this Unchanging Truth that is SAt-Chit-Ananda,it is this that is Sri Bhagavan,Sri Ramakrishna,Sri Shirdi Sai Baba,etc.It is this Truth and Presence that we invoke when we take their Name.In doing so,we feel this presence in us ,as the very core of our being.We thus recognize that the Relationship with the Guru is not something that can be dispensed with,not something that can wane as the Guru is our very self.
AndAL in her wonderful TiruppAvai says-'uraviyal ingu namakku ozhikka ozhiyAdu'-Meaning 'This Relationship is something that cannot be destroyed'.
In The Bhagavad Gita,Lord Sri Krishna mentions four categories of beings who beseech God:
There are four categories of such qualified beings according to differences in their virtue. Those who performed virtuous deeds in previous lives worship Lord Krishna and fall into four categories: 1) artto are those distressed such as persecuted by disease. 2) atharthi are the seekers of wealth who desire to have full facility for enjoyment in this life and their next. 3) jijnasuh are those who desire self realisation to end the cycle of birth and death. 4) jnanis are those who have achieved atma tattva or realisation of the soul and know the Supreme Lord."
Those who are seekers belong to the third category of JijnAsu-and the basic qualification for being one is -to understand that what is fragile and temporal is bound to perish and it is foolish to place one's trust and confidence in what is Fragile and temporal;underlying this is the Changeless Self that is Existence-consciousness-Bliss.seeking this Truth and attaining to this is the purpose and Goal of life.
Namaskar.
salutations to all:
thanks for your views. taking what you say is true, let me ask this (my apologies if it hurts): say, one of your most loved ones (mother/ father/son/daughter/wife /brother/sister/friend) is on his/her deathbed due to some disease or accident etc. (quite prematurely) - now, would you never, not even once, pray for that person's recovery? would you say with conviction 'then' that 'after all, it's only the body that's perishing; why wail over something whose nature is to rise & set, come & go!' (even to say 'all that happens is for good' or 'bhagavAn knows what's best' etc. are also the same old fears disguised in another form!) - if this can't be done, then all this grand talk of 'loving bhagavAn for bhagavAn's sake' or copying TKS of 'being no life apart from bhagavAn' is all only a chimera! isn't there a heaven-hell gulf between one wanting to be at such a state & actually being at such a state? :-)
all your points are valid to one who can say honestly that the only prayer one ever does to bhagavAn is for self-realisation and never for anything else at any point in time in one's life...
s,
I have answered the issues raised.I am not interested in proving anything here to anyone.
I will only say this-Spiritual living is quite possible and doable.It is doable by one and all,provided the sincerity and devotion are there.
In a general sense,I will answer as follows:
It is not as if one will be indifferent and not pay attention to the needs of the Loved one-be he a Parent,Child or Friend.One will do what lies in one's power to give the Best Medical aid,best nourishment,yet all the time one is indeed aware that despite all that one does,things will take their course,for the better or for the worse.
Often one does not even know whether it is better for a patient to survive or pass away,if it be a terminal illness like cancer or a stroke or a Heart attack.
I Recall how in Auto-biography of a Yogi,Yogananda tries to keep alive a deer through intense Prayer-How the deer appears in his dream and asks to be released!Yogananda lets go and the deer dies.
All that a devotee can do is smarana-and let this smarana do what it can for oneself and the patient,and accept things as they come.
Namaskar.
Friends,
Here is the story of the Fawn and Yogananda ,from 'The Autobiography of a Yogi':
At the end of the first year at Ranchi, applications for admission reached two thousand. But the school, which at that time was solely residential, could accommodate only about one hundred. Instruction for day students was soon added.
In the Vidyalaya I had to play father-mother to the little children, and to cope with many organizational difficulties. I often remembered Christ's words: "Verily I say unto you, There is no man that hath left house, or brethren or sisters, or father, or mother, or wife, or children, or lands, for my sake, and the gospel's, but he shall receive an hundredfold now in this time, houses and brethren, and sisters, and mothers, and children, and lands, with persecutions; and in the world to come eternal life." 3
Sri Yukteswar had interpreted these words: "The devotee who forgoes the life-experiences of marriage and family, and exchanges the problems of a small household and limited activities for the larger responsibilities of service to society in general, is undertaking a task which is often accompanied by persecution from a misunderstanding world, but also by a divine inner contentment."
One day my father arrived in Ranchi to bestow a paternal blessing, long withheld because I had hurt him by refusing his offer of a position with the Bengal-Nagpur Railway.
"Son," he said, "I am now reconciled to your choice in life. It gives me joy to see you amidst these happy, eager youngsters; you belong here rather than with the lifeless figures of railroad timetables." He waved toward a group of a dozen little ones who were tagging at my heels. "I had only eight children," he observed with twinkling eyes, "but I can feel for you!"
With a large fruit orchard and twenty-five fertile acres at our disposal, the students, teachers, and myself enjoyed many happy hours of outdoor labor in these ideal surroundings. We had many pets, including a young deer who was fairly idolized by the children. I too loved the fawn so much that I allowed it to sleep in my room. At the light of dawn, the little creature would toddle over to my bed for a morning caress."
Continued...
The Story of Yogananda and the Deer continued...
One day I fed the pet earlier than usual, as I had to attend to some business in the town of Ranchi. Although I cautioned the boys not to feed the fawn until my return, one of them was disobedient, and gave the baby deer a large quantity of milk. When I came back in the evening, sad news greeted me: "The little fawn is nearly dead, through over feeding."
In tears, I placed the apparently lifeless pet on my lap. I prayed piteously to God to spare its life. Hours later, the small creature opened its eyes, stood up, and walked feebly. The whole school shouted for joy.
But a deep lesson came to me that night, one I can never forget. I stayed up with the fawn until two o'clock, when I fell asleep. The deer appeared in a dream, and spoke to me:
"You are holding me back. Please let me go; let me go!"
"All right," I answered in the dream.
I awoke immediately, and cried out, "Boys, the deer is dying!" The children rushed to my side.
I ran to the corner of the room where I had placed the pet. It made a last effort to rise, stumbled toward me, then dropped at my feet, dead.
According to the mass karma which guides and regulates the destinies of animals, the deer's life was over, and it was ready to progress to a higher form. But by my deep attachment, which I later realized was selfish, and by my fervent prayers, I had been able to hold it in the limitations of the animal form from which the soul was struggling for release. The soul of the deer made its plea in a dream because, without my loving permission, it either would not or could not go. As soon as I agreed, it departed.
All sorrow left me; I realized anew that God wants His children to love everything as a part of Him, and not to feel delusively that death ends all. The ignorant man sees only the unsurmountable wall of death, hiding, seemingly forever, his cherished friends. But the man of unattachment, he who loves others as expressions of the Lord, understands that at death the dear ones have only returned for a breathing-space of joy in Him.
Namaskar.
Friends,
Perhaps no other Master was so forthright and communicative,as Sri Ramakrishna.Here are excerpts from The Gospel of Sri Ramakrishna,towards the end of The Great Master's life when he was suffering from Throat cancer.
Sunday, September 20, 1885
Sri Ramakrishna was sitting in his room, surrounded by devotees. Nava-Gopal, Haralal,
Rakhal, Latu, and others were present. A goswami who was a musician was also there.
M. arrived with Dr. Rakhal of Bowbazar. The physician began to examine the Master. He
was a stout person and had rather thick fingers.
MASTER (smiling, to the physician): "Your fingers are like a wrestler's. Mahendra Sarkar
also examined me. He pressed my tongue so hard that it hurt me. He pressed my tongue the
way they press a cow's."
DOCTOR: "I shall not hurt you, sir."
The physician made out his prescription. Sri Ramakrishna was talking.
MASTER (to the devotees): "Well, people ask why, if I am such a holy person, I should be
ill."
TARAK: "Bbagavan Das Babaji, too, was ill and bed-ridden a long time."
MASTER: "But look at Dr. Madhu. At the age of sixty he carries food to the house of his
mistress; and he has no illness."
GOSWAMI: "Sir, your illness is for the sake of others. You take upon yourself the sins of
those who come to you. You fall ill because you accept their sins."
A DEVOTEE: "You will soon be cured if only you say to the Divine Mother, 'Mother,
please make me well.' "
Master could not ask God to cure him
MASTER: "I cannot ask God to cure my disease. The attitude of the servant-master
relationship is nowadays less strong in me.
Once in a while, I say, 'O Mother, please mend the sheath of the sword a little.' But such
prayers are also becoming less frequent. Nowadays I do not find my 'I'; I see that it is God
alone who resides in this sheath."
The goswami had been invited to sing kirtan. A devotee asked, "Will there be any kirtan?"
Sri Ramakrishna was ill, and all were afraid that the kirtan might throw his mind into
ecstasy and thus aggravate the illness.
Sri Ramakrishna said: "Let there be a little singing. All are afraid of my going into ecstasy.
Spiritual emotion hurts the throat."
The goswami began the kirtan. Sri Ramakrishna could not control himself.
He stood up and began to dance with the devotees. The physician watched the whole scene.
A hired carriage was waiting for Dr. Rakhal. He and M. were ready to leave for Calcutta.
They saluted the Master. Sri Ramakrishna said to M. affectionately, "Have you had your
meal?"
continued...
The Gospel of Sri Ramakrishna continued...
Master:"There are signs of Perfect Knowledge. One is that reasoning comes to an end. As I have
just said, the butter sizzles and crackles as long as it is not thoroughly boiled."
Doctor: "But can one retain Perfect Knowledge permanently? You say that all is God. Then
why have you taken up this profession of a paramahamsa? And why do these people attend
on you? Why don't you keep silent?"
MASTER (smiling): "Water is water whether it is still or moves or breaks into waves.
The story of the "māhut Narayana"
"I must tell you something else. Why should I not listen to the 'mahut Narayana'? The guru
had taught his disciple that everything was Narayana . A mad elephant was coming toward
the disciple, but he did not move away since he believed the guru's words. He thought that
the elephant was Narayana . The mahut shouted to him: 'Get away! Get away!' But the
disciple did not move. The elephant picked him up and threw him to the ground. The
disciple was not quite dead; when his face was sprinkled with water he regained
consciousness. Being asked why he had not moved away, he said: 'why should I? The guru
said, "Everything is Narayana."' 'But, my child,' said the Guru, 'Why didn't you listen to the
words of the mahut Narayana ?'
"It is God who dwells within as the Pure Mind and Pure Intelligence. I am the machine and
He is its Operator. I am the house and He is the Indweller. It is God who is the mahut
Narayana."
DOCTOR: "Let me ask you something. Why do you ask me to cure your illness?"
MASTER: "I talk that way as long as I am conscious of the 'jar' of the 'ego'. Think of a vast
ocean filled with water on all sides. A jar is immersed in it. There is water both inside and
outside the jar; but the water does not become one unless the jar is broken. It is God who
has kept this 'jar' of the 'ego' in me."
DOCTOR: "What is the meaning of 'ego' and all that you are talking about? You must
explain it to me. Do you mean to say that God is playing tricks on us?"
GIRISH: "Sir, how do you know that He is not playing tricks?"
MASTER (smiling): "It is God who has kept this 'ego' in us. All this is His play, His Lila. A
king has four sons. They are all princes; but when they play, one becomes a minister,
another a police officer, and so on. Though a prince, he plays as a police officer.
(To the doctor) "Listen. If you realize Atman you will see the truth of all I have said. All
doubts disappear after the vision of God."
DOCTOR: "But is it ever possible to get rid of all doubts?"
MASTER: "Learn from me as much as I have told you. But if you want to know more, you
must pray to God in solitude. Ask Him why He has so ordained.
"The son of the house can give a beggar only a small measure of rice. But if the beggar asks
for his train fare, then the master of the house must be called."
The doctor remained silent.
continued...
The Gospel of Sri Ramakrishna continued...
MASTER (to the doctor): "It is very difficult to understand that God can be a finite human
being and at the same time the all-pervading Soul of the universe. The Absolute and the
Relative are His two aspects. How can we say emphatically with our small intelligence that
God cannot assume a human form? Can we ever understand all these ideas with our little
intellect? Can a one-seer pot hold four seers of milk?
"Therefore one should trust in the words of holy men and great souls, those who have
realized God. They constantly think of God, as a lawyer of his lawsuits. Do you believe the
story of the crow Bhushandi?"
DOCTOR: "I accept as much as I want to. All difficulties come to an end if only God
reveals His true nature to the seeker. Then there can be no confusion. How can I accept
Rama as an Incarnation of God? Take the example of His killing Vali, the monkey
chieftain. He hid Himself behind a tree, like a thief, and murdered Vali. This is how a man
acts, and not God."
GIRISH: "But, sir, such an action is possible only for God."
DOCTOR: "Then take the example of His sending Sita into exile."
GIRISH: "This too, sir, is possible only for God, not for man."
ISHAN (to the doctor): "Why don't you believe in the Incarnation of God? Just now you
said that God has form since He has created all these forms, and that God is formless since
He has created the mind, which is without form. A moment ago you said that everything is
possible for God."
MASTER (laughing): "It is not mentioned in his 'science' that God can take human form; so
how can he believe it? (All laugh.)
"Listen to a story. A man said to his friend, 'I have just seen a house fall down with a
terrific crash.' Now, the friend to whom he told this had received an English education. He
said: 'Just a minute. Let me look it up in the newspaper.' He read the paper but could not
find the news of a house falling down with a crash. Thereupon he said to his friend: 'Well, I
don't believe you. It isn't in the paper; so it is all false.' " (All laugh.)
(We have to remember that the Master was seriously ill with throat cancer and struggling to swallow food,when all this laughter and humorous talk was going on!-Ravi)
Continued...
The Gospel of Sri Ramakrishna continued...
Monday, October 26, 1885
It was about ten O'clock in the morning when M. arrived at the Syampukur
house on his way to Dr. Sarkar to report the Master's condition.
Dr. Sarkar had declared the illness incurable. His words cast gloom over the minds of the
Master's devotees and disciples. With unflagging devotion and zeal they nursed the patienttheir
teacher, guide, philosopher, and friend. A band of young disciples, led by Narendra,
was preparing to renounce the world and dedicate their lives to the realization of God and
the service of humanity. People flocked to the Master day and night. In spite of the
excruciating pain in his throat, he welcomed them all with a cheerful face. There seemed to
be no limit to his solicitude for their welfare. His face beamed as he talked to them about
God. Dr. Sarkar, seeing that conversation aggravated the illness, forbade him to talk to
people. "You must not talk to others," the physician had said to the Master, "but you may
make an exception in my case." The doctor used to spend six or seven hours in Sri
Ramakrishna's company, drinking in every word that fell from his lips.
MASTER: "I am feeling much relieved. I am very well today. Is It because of the
medicine? Then why shouldn't I continue it?"
M: "I am going to the doctor. I shall tell him everything. He will advise what is best."
MASTER: "I haven't seen Purna for two or three days. I am worried about him."
M. (to Kali): "Why don't you see Purna and ask him to come?"
KALI: "I shall go immediately."
MASTER (to M.): "The doctor's son is a nice boy. Please ask him to come."
M. arrived at Dr. Sarkar's house and found him with two or three friends.
DOCTOR (to M.): "I was talking about you just a minute ago. You said you would come at
ten; I have been waiting for you an hour and a half. Your delay has made me worry about
him [meaning Sri Ramakrishna].
(To a friend) "Please sing that song."
The friend sang:
Proclaim the glory of God's name as long as life remains in you;
The dazzling splendour of His radiance floods the universe!
Like nectar streams His boundless love, filling the hearts of men with joy:
The very thought of His compassion sends a thrill through every limb!
How can one fittingly describe Him? Through His abounding grace
The bitter sorrows of this life are all forgotten instantly.
On every side-on land below, in sky above, beneath the seas:
In every region of this earth-men seek Him tirelessly,
And as they seek Him, ever ask: Where is His limit, where His end?
True Wisdom's Dwelling-place is He, the Elixir of Eternal Life,
The Sleepless, Ever-wakeful Eye, the Pure and Stainless One:
The vision of His face removes all trace of sorrow from our hearts."
(How the Doctor has already started to soften!He is now discussing spiritual topics whereas earlier it was all only medical research-Ravi)
The Gospel of Sri Ramakrishna continued...
On the morning of December 23,1885 Sri Ramakrishna gave unrestrained expression to his love
for the devotees. He said to Niranjan, "You are my father: I shall sit on your lap." Touching
Kalipada's chest, he said, "May your inner spirit be awakened!" He stroked Kalipada's chin
affectionately and said, "Whoever has sincerely called on God or performed his daily
religious devotions will certainly come here." In the morning two ladies received his
special blessing. In a state of samadhi he touched their hearts with his feet. They shed tears
of joy. One of them said to him, weeping, "You are so kind!" His love this day really broke
all bounds. He wanted to bless Gopal of Sinthi and said to a devotee, "Bring Gopal here."
It was evening. Sri Ramakrishna was absorbed in contemplation of the Mother of the
Universe. After awhile he began to talk very softly with some of the devotees. Kali,
Chunilal, M., Navagopal, Sashi, Niranjan, and a few others were present.
MASTER (to M.): "Buy a stool for me. What will it cost?"
M: "Between two and three rupees."
MASTER: "If a small wooden seat costs only twelve annas, why should you have to pay so
much for a stool?"
M: "Perhaps it won't cost so much."
MASTER: "Tomorrow is Thursday. The latter part of the afternoon is inauspicious. Can't
you come before three o'clock?"
M: "Yes, sir. I shall."
MASTER: "Well, can you tell how long it will take me to recover from this illness?"
M: "It has been aggravated a little and will take some days."
MASTER: "How long?"
M: "Perhaps five to six months."
Hearing this, Sri Ramakrishna became impatient, like a child, and said: "So long? What do
you mean?"
M: "I mean, Sir, for complete recovery:"
Significance of the Master's illness
MASTER: "Oh, that! I am relieved. Can you explain one thing? How is it that in spite of all
these visions, all this ecstasy and samadhi, I am so ill?"
M: "Your suffering is no doubt great; but it has a deep meaning."
MASTER: "What is it?"
M: "A change is coming over your mind. It is being directed toward the formless aspect of
God. Even your 'ego of Knowledge is vanishing.' "
MASTER: "That is true. My teaching of others is coming to an end. I cannot give any more
instruction. I see that everything is Rama Himself. And sometimes I say to myself, 'Whom
shall I teach?' You see, because I am living in a rented house many kinds of devotees are
coming here. I hope I shall not have to put up a 'signboard', like Shashadhar or
Krishnaprasanna Sen, announcing my lectures." (The Master and M. laugh.)
(The Master's keen sense of Humour at its best-ravi)
contd...
The Gospel of Sri Ramakrishna continued...
M: "There is yet another purpose in this illness. It is the final sifting of disciples. The
devotees have achieved in these few days what they could not have realized by five years'
tapasya. Their love and devotion are growing by leaps and bounds."
MASTER: "That may be true; but Niranjan went back home. (To Niranjan) Please tell me
how you feel."
NIRANJAN: "Formerly I loved you, no doubt, but now it is impossible for me to live
without you."
M: "One day I found out how great these young men were."
MASTER: "Where?"
M: "Sir, one day I stood in a corner of the house at Syampukur and watched the devotees. I
clearly saw that every one of them had made his way here through almost insurmountable
obstacles and given himself over to your service."
As Sri Ramakrishna listened to these words he became abstracted. He was silent a few
moments. Presently he went into samadhi.
Regaining consciousness of the outer world, he said to M.: "I saw everything passing from
form to formlessness. I want to tell you all the things I saw, but I cannot. Well, this
tendency of mine toward the formless is only a sign of my nearing dissolution. Isn't that
so?"
M. (wonderingly): "It may be."
MASTER: "Even now I am seeing the Formless Indivisible Satchidananda-just like that. . .
But I have suppressed my feelings with great difficulty.
"What you said about the sifting of disciples was right: this illness is showing who belong
to the inner circle and who to the outer. Those who are living here, renouncing the world,
belong to the inner circle; and those who pay occasional visits and ask, 'How are you, sir?'
belong to the outer circle."
(It happened exactly as Sri Ramakrishna said.How he is preparing the ground for his exit by asking M 'How long it will take for the illness to Heal'? and then slowly letting him know that 'the end is nearing'!All this in a utterly childlike way!-Ravi)
The Gospel of Sri Ramakrishna continued...
Master's great suffering
M. was seated by his side. Sri Ramakrishna asked him by a sign to come nearer. The sight
of his suffering was unbearable. In a very soft voice and with great difficulty he said to M:
"I have gone on suffering so much for fear of making you all weep. But if you all say: 'Oh,
there is so much suffering! Let the body die', then I may give up the body."
These words pierced the devotees' hearts. And he who was their father, mother, and
protector had uttered these words! What could they say? All sat in silence. Some thought,
"Is this another crucifixion-the sacrifice of the body for the sake of the devotees?"
It was the dead of night. Sri Ramakrishna's illness was taking a turn for the worse. The
devotees wondered what was to be done. One of them left for Calcutta. That very night
Girish came to the garden house with two physicians, Upendra and Navagopal.
The devotees sat near the Master. He felt a little better and said to them: "The illness is of
the body. That is as it should be; I see that the body is made of the five elements."
Turning to Girish, he said: "I am seeing many forms of God. Among them I find this one
also [meaning his own form]."
Continued....
The Gospel of Sri Ramakrishna continued...
Monday, March 15, 1886
About seven o'clock in the morning Sri Ramakrishna felt a little better. He talked to the
devotees, sometimes in a whisper, sometimes by signs. Narendra, Rakhal, Latu, M., Gopal
of Sinthi, and others were in the room. They sat speechless and looked grave, thinking of
the Master's suffering of the previous night.
His vision of unity
MASTER (to the devotees): "Do you know what I see right now? I see that it is God
Himself who has become all this. It seems to me that men and other living beings are made
of leather, and that it is God Himself who, dwelling inside these leather cases, moves the
hands, the feet, the heads. I had a similar vision once before, when I saw houses, gardens,
roads, men, cattle-all made of One Substance; it was as if they were all made of wax.
"I see that it is God Himself who has become the block, the executioner, and the victim for
the sacrifice."
As he describes this staggering experience, in which he realizes in full the identity of all
within the One Being, he is overwhelmed with emotion and exclaims, "Ah! What a vision!"
Immediately Sri Ramakrishna goes into samadhi. He completely forgets his body and the
outer world. The devotees are bewildered. Not knowing what to do, they sit still.
Presently the Master regains partial consciousness of the world and says: "Now I have no
pain at all. I am my old self again."
The devotees are amazed to watch this state of the Master, beyond pleasure and pain, weal
and woe.
He casts his glance on Latu and says: "There is Loto. He bends his head, resting it on the
palm of his hand. I see that it is God Himself who rests his head on His hand."
Sri Ramakrishna looks at the devotees and his love for them wells up in a thousand streams.
Like a mother showing her tenderness to her children he touches the faces and chins of
Rakhal and Narendra.
Master about himself
A few minutes later he says to M., "If the body were to be preserved a few days more,
many people would have their spirituality awakened."
He pauses a few minutes.
"But this is not to be. This time the body will not be preserved."
The devotees eagerly await the Master's next words.
"Such is not the will of God. This time the body will not be preserved, lest, finding me
guileless and foolish, people should take advantage of me, and lest I, guileless and foolish
as I am, should give away everything to everybody. In this Kaliyuga, you see, people are
averse to meditation and japa."
RAKHAL (tenderly): "Please speak to God that He may preserve your body some time
more."
MASTER: "That depends on God's will."
NARENDRA: "Your will and God's will have become one."
Sri Ramakrisna remains silent. He appears to be thinking about something.
continued...
The Gospel of Sri Ramakrishna continued...
MASTER (to Narendra, Rakhal, and the others): "And nothing will happen if I speak to
God. Now I see that I and the Mother have become one. For fear of her sister-in-law, Radha
said to Krishna, 'Please dwell in my heart.' But when, later on, she became very eager for a
vision of Krishna-so eager that her heart pined and panted for her Beloved-He would not
come out."
RAKHAL (in a low voice, to the devotees): "He is referring to God's incarnation as
Gauranga."
The devotees sit silently in the room. Sri Ramakrishna looks at them tenderly. Then he
places his hand on his heart He is about to speak.
MASTER (to Narendra and the others): "There are two persons in this. One, the Divine
Mother-"
He pauses. The devotees eagerly look at him to hear what he will say next.
MASTER: "Yes, One is She. And the other is Her devotee. It is the devotee who broke his
arm, and it is the devotee who is now ill. Do you understand?"
The devotees sit without uttering a word.
MASTER: "Alas! To whom shall I say all this? Who will understand me?" Pausing a few
moments, he says:
"God becomes man, an Avatar, and comes to earth with His devotees. And the devotee
leave the world with Him."
RAKHAL: "Therefore we pray that you may not go away and leave us behind."
Sri Ramakrishna smiles and says:
"A band of minstrels suddenly appears, dances, and sings, and it departs in the same sudden
manner. They come and they return, but none recognizes them."
The Master and the devotees smile.
After a few minutes he says:
"Suffering is inevitable when one assumes a human body.
"Every now and then I say to myself, 'May I not have to come back to earth again!' But
there is something else. After enjoying sumptuous feasts outside, one does not relish cheap
home cooking.
"Besides, this assuming of a human body is for the sake of the devotees."
----------------------------------------------------------------------------------------------------------------------------------------------
s/R.subramanian/Friends,
I have posted excerpts from the closing pages of The Gospel of Sri Ramakrishna-These reveal the Master at his persuasive best;I truly wonder how amidst such a grave and exceruciating illness,the Master cements the bond of brotherhood and love among his disciples and above all how he always regaled them with humour and laughter.No one can go through these pages without imbibing the spirit of freedom from any sort of adversity that flesh is heir to-at least for these few moments!
Namaskar.
It’s easier to practice without wife and family.
Wife and family bring many distractions, pulling attention away from the “I”.
When attention is still prone to being pulled away from the “I”, it is best to minimise distractions so that attention can be strengthened towards the “I”.
I do not have children, but I have a wife.
Practice was easier when I was without wife.
But I do my best in the situation that I find myself…….perhaps it makes me more earnest.
Gleaned from a Buddhist web site; "Tonight I was at a grocery store with my mom.
I noticed a very old lady in a wheel chair being pushed around by what seemed to be her granddaughters, likely that was the most exciting thing she had done for a while as it is so hard for her to move around.
I noticed a old lady, overweight, with a protective cast on one leg, walking with crutches. I doubt she had much of a family and it reminded me so much of a injured animal in the wild, dragging it's legs and with no support soon to die alone from lack of necessities.
I thought about my mom and how she was similar, she is overweight and is having one joint problem after another and is constantly going in and out of casts. I also thought about how I am similar and if I live long enough I will have to face the same aging process and all the frailty that comes with it.
I realized there is nothing for this, it just can't be avoided, and the suffering, seeing our bodies decay, and even losing loved ones, not knowing where they're going, can only be eased by putting a end to samsaric activity, becoming an Arhant or Buddha."
Siva temples sung about in Saiva Canons:
(Lesser known temples.)
tiru vaimoor - 610 204.
tiru vaimoor is quite close to tiru kuvaLai. This again is one of the 7 seven places where Siva (Nataraja) has His holy dance. Siva and dance are called Neela Vitangar, Kamala Natanam. Siva is called Vaimoor Nathar.(?). Uma is called PAlinum nan mozhi ammai, one who utters words sweeter than milk! To the south of Siva Lingam is the shrine for Thyagarajar. There are also two other Lingams, called Spatika Lingam and Maragatha Lingam, (crystal and emerald lingas). There is also a shrine for Sri Dakshinamurti where He is on the vehicle of bull, a rarity. There is also a beautiful Nataraja idol too.
The tirtham (holy waters) is a tank called Soorya Tirtham. The temple tree (Sthala Viruksham) is Jackfruit tree.
When Tiru Navukkarasar was in tiru maRaikadu (Vedaranyam), he was asked to come to this temple. As the saint came, Tiru Jnana Sambandhar also came to this temple and both prayed to Siva. Tiru Jnana Sambandhar has mentioned this temple in 11 of his verses and Tiru Navukkarasar in 20 of his verses.
****
The challenge of suffering:
continues....
Our lives become manageable or meaningful because of transcendence. Our life can be transformed into a creative process if we exercise the right choice. Even if one is circumscribed to the extent of a prisoner in a gaol obliged to follow a rigid routine, our spirit can become depressed and resentful or we see in it a challenge that affirms our independence; we will not be broken by blind fate. If we are forever stuck in the same groove, and surrender to negativity, our life would be hell and unbearable. Did not Nelson Mandela affirm in his
27 years of enforced labor on Robben Island that he was the 'captain of the soul'? Defeat is when we become like our oppressors whether it be a human enemy or an inhuman circumstance. Evil wins when we behave the same way to get our own back.
In this respect, if we see suffering as an opportunity and not an obstacle, we will find the right meaning. The miracle of life is that though the world is full of suffering, it is also full of ways to overcome it. Its beauty is that when we do overcome a flaw or cause of pain, we grow in mysterious ways and become a better person for it. The act of transcendence is a cause for joy.
There are many diseases which we are obliged to overcome if we wish to live. There are physical emotional and mental diseases. With the advances to modern science many diseases which were potentially fatal have been tamed, though not all. There are also emotional and mental diseases which we ignore at our peril. Hatred, bitterness and rage plague us with their insidious cancers of the heart. Mental diseases of stress, anxiety and loneliness eat away our crucial self-confidence. We are confronted in the world with the excesses of consumerism where tantalizing desires are dangled before us. Our minds and hearts are offered promises of delight if we would but subscribe to the dreams paraded in magazines and television. It is difficult to keep a clean heart and mind when the deluge of impressions pour into us at the slightest interest. Though we may pity the prisoners who live behind bars we too, are also prisoners to the beliefs and customs foisted on us by birth, culture and education.
continued.....
The challenge of suffering:
continues....
One of the reasons the appeal of Sri Bhagavan is so strong is that here is someone who is free of all such constrictions. A simple man whose only possessions are a loin cloth, walking stick and water pot, He walked on this earth as a free man. Whether we are aware of it or not, we are constantly asking ourselves how this is possible. Why is this person free and I am not? What is the difference and how can I change? Sri Bhagavan found meaning in His life not through acquisition but renunciation. He discovered that what was important had nothing to do with the identity, name and form called Venkataraman. That single act of transcendence when He defied death released Him from the rigid conformity of society and even religion, for He had arrived at the fourth, turiya, beyond all considerations of adjusting to the patterns of the society in which He was born. He was delivered from the innate determinants of the body-mind complex.
We all aspire to this state but it is our misconceptions which prevent us. We think suffering is a monster which thwarts us for without it, we would be free and happy. We fear the unknown and we spin out dreams of how it all should be if our world could be perfect. These are all the stuff of dreams and delusions. The world is perfect as it is, not as place to live forever in continuous bliss, but a halfway station in which we have the chance to learn those lessons that can free us from the bonds of our own ignorance.
continues....
The challenge of suffering:
continues....
What is that prevents us from living in the moment? This may sound simplistic but the moment is all we have. All that we are, own, think, and feel are but passing phenomena. It does not matter how much we try to hold on, all things must pass. Suffering arises when we refuse to accept this inexorable fact. Gautama the Buddha did not claim originality in his fundamental teaching. This truth governed the evolution of human consciousness throughout the innumerable cycles of existence. Why then, do we not listen and heed this axiom?
It is because we forget. The timeless moment that seems inconsequential or irrelevant is therefore considered unimportant. But really, what else do we have? The sharp stab of suffering brings us back to that point. It reminds us where we should be. It is a friend, not an enemy. The sooner we turn around our conception of suffering and accept it in whatever manifestation it takes, the sooner we come to understand and accept the possibility of transcendence. It is never easy, it can be bloody, cruel and heartless and we can feel torn apart by forces beyond comprehension.
For those who follow in the footsteps of Sri Bhagavan we all have experienced in some measure the bounty of His grace and the healing power of His silence. Sri Bhagavan has revealed to us the way. He demonstrated that even though His body was racked with cancerous and untold suffering, He was free. He showed time and again
such consideration for others. Sri Bhagavan does not absolve us from our prarabdha karma but He does give us the strength to overcome it. Whatever the obstacle, however dense our ignorance, no matter how mulishly we behave, no matter how fragile is our hold on everyday life and however unwanted we may feel, the compassion of the Guru is constant and limitless. We are indeed fortunate to be at the feet of Sri Bhagavan whose compassionate eyes reveal a heart as wide as the sky.
concluded.
Sri Bhagavan and Ekanath Rao:
Talks No. 44:
Mr. Ekanath Rao, an engineer, asked Sri Bhagavan if solitude is necessary for Vicahra.
Maharshi: There is solitude everywhere. The individual is solitary always. His business is to find out within, and not seek it without.
Devotee: The work-a-day world is distracting.
Maharshi: Do not allow yourself to be distracted. Enquire for whom there is distraction. It will not afflict you after a little practice.
Devotee: Even the attempt is impossible.
Maharshi: Make it and it will be found not so difficult.
Devotee: But the answer does not come for the search inward.
Maharshi: The inquirer is the answer and no other answer can come. What comes afresh cannot be true. What always is, is true.
******
Sri Bhagavan and Ekanath Rao:
Talks No. 46:
.........
.........
Mr. Ekanath Rao: How can anyone reconcile such activity with the wage earning which is a necessity for worldly people?
Maharshi: Actions form no bondage. Bondage is only the false notion. 'I am the doer'. Leave off such thoughts and let the body and senses play their role, unimpeded by your interference.
*
Talks No. 61:
Mr. Ekanath Rao: How is dhyana practiced? - with eyes open or closed?
Maharshi: It may be done either way. The point is that the mind must be introverted and kept active in its pursuit. Sometimes it happens that when the eyes are closed the latent thoughts rush forth with great vigor. It may also be difficult to introvert the mind with eyes open. It requires strength of mind to do so. The mind is contaminated when it take in objects. Otherwise, it is pure. The main factor in dhyana is to keep the mind active in its own pursuit without taking in external impressions or thinking of other matters.
******
Sri Bhagavan and Ekanath Rao:
Talks No. 62:
Ekanath Rao: What is sphurana? ( a kind of indescribable but palpable sensation in the heart center)
Maharshi: Sphurana is felt on several occasions, such as in fear, excitement, etc., Although it is always and all over, yet it is felt
at a particular center and on particular occasions. It is also associated with antecedent causes and confounded with the body. Whereas, it is all alone and pure. It is the Self. If the mind be fixed on sphurana and one senses it continuously and automatically it is realization.
Again sphurana is the foretaste of Realization. It is pure. The subject and object proceed from it. If the man mistakes himself for the subject, objects must necessarily appear different from him. They are periodically withdrawn and projected, creating the world and the subject's enjoyment of the same. If, on the other hand, the man feels himself to be the screen on which the subject and object are projected there can be no confusion. And he can remain watching their appearance and disappearance, without any perturbation to the Self.
*****
Sri Bhagavan and Ekanath Rao:
Talks No. 73:
Mr. Ekanath Rao, the engineer asked,
'What about the despondency of not obtaining any encouragement from the Master -- much less his Grace?
Maharshi: It is ignorance only. The quest must be made as to who is despondent and so on. It is the of the phantom arising after sleep which falls a prey to such thoughts. In deep sleep, the person was not afflicted. Who is afflicted now while awake? The sleep state is above the normal one. Let him search and find out.
Devotee: But there is no incentive for want of encouragement.
Maharshi: does not one find some kind of peace while in meditation? That is the sign of progress. That peace will be deeper and more prolonged with continued practice. It will also lead to the goal. Bhagavad Gita - Chapter XIV - the final verse speaks of gunatita (one who transcends the gunas). That is the final stage.
The earlier stages are asuddhi sattva (impure being), misra sattva (mixed being) and suddha sattva (Pure Being.).
Of these, the impure being is overpowered by rajas and tamas; the mixed being is that state in which the being - sattva - asserts itself spasmodically. The suddha sattva overpowers rajas and tamas. After these successive stages there comes the state transcending gunas.
*****
Throughout history great names have moved away from family and spent time, sometimes years, away from distraction; Siddhartha Gautama is a good example, Jesus Christ, Jetsun Milarepa, to name just a few.
Ramana Maharishi himself spent years in relative solitude.
When Annamalai Swami left Maharishi’s ashram he sought solitude and I get the impression, Maharishi both approved and encouraged it.
Does a life of distraction mean progress on the path is impossible? No! But I would argue it is more difficult for the wandering prone mind.
Dear David,
............I have no old issues of MP with me.
....................
Subramanian. R
Dear Mr. Subramanian:
OLd MP issues are available (as scanned images) at
http://www.sriramanamaharshi.org/bookstall/mountainpath.html
Regards,
Sri.
Siva temples sung about in Saiva
Canons:
(Lesser known temples.)
tiru meeyachur - 609 405
This temple which is near Karaikal (Union Territory of Puduchery) has become famous in the present days. It is due to a famous shrine of Lalita in the temple to which many devotees come and pray.
Siva is called Muyarchi Natheswrar, the one who can be attained with efforts. Uma is called Soundara Nayaki, one who is ever beautiful.
The holy waters (tirtham) are a tank called Soorya Pusharani. The temple tree (Sthala Viruksham) is Bhilva treee. Tiru Jnana Sambandhar has mentioned this temple in 11 of his verses.
The sun-god is said to have prayed to Siva and Uma here by keeping them on an elephant.
*****
Peter,
You seem to be wondering whether it is possible to realize God staying with family.Sages and saints have told us that it is definitely possible.
Peter,I know only one thing in this regard.A seeker will not fancy his chances looking at any list of persons who have made it and all the rest who have not.Those things mean nothing to him.All that matters to him is that God(some people are allergic to this word and would like to call it as Self)exists and the way exists;not just the way exists but that attainment is also inevitable.
Sri Ramakrishna says:
(To Mahima) "You should renounce mentally. Live the life of a house holder in a spirit of
detachment."
MAHIMA: "Can a man live in the world if his mind is once directed to God?"
See God in the world
MASTER: "Why not? Where will he go away from the world? I realize that wherever I live
I am always in the Ayodhya of Rama. This whole world is Rama's Ayodhya. After
receiving instruction from His teacher, Rama said that He would renounce the world.
Dasaratha sent the sage Vasishtha to Rama to dissuade Him. Vasishtha found Him filled
with intense renunciation. He said to Rama: 'First of all, reason with me, Rama; then You
may leave the world. May I ask You if this world is outside, God? If that is so, then You
may give it up.' Rama found that it is God alone who has become the universe and all its
living beings. Everything in the world appears real on account of God's reality behind it.
Thereupon Rama became silent.
"In the world a man must fight against passions like lust and anger, against many desires,
against attachment. It is convenient to fight from inside a fort-from his own home. At home
he gets his food and other help from his wife. In the Kaliyuga the life of a man depends
entirely on food. It is better to get food at one place than to knock at seven doors for it.
Living at home is like facing the battle from a fort."
What is important is to spend qualitytime in sadhana,even a few seconds will do.It is this quality time that is vital ,not hours and days spent in solitude.This time is something that everyone,whatever his calling can manage.
It is not about Place and time,it is the quality of living that matters-how earnest one is and not how desperate one is!
Problem is not wife,problem is not circumstances,problem is whether earnestness is there.If this earnestness is there ,desperation is quenched.The seeker is on course.
Namaskar.
Easter - 2012 - 08.04.2012:
Today is the day of Resurrection.
Luke 24:
1. Very early on Sunday morning the women went to the tomb, carrying the spices they had prepared. 2. They found the stone rolled away from the entrance to the tomb, 3. so they went in; but they did not find the body of the Lord Jesus. 4. They stood there puzzled about this, when suddenly two men in bright shining clothes stood by them. 5. Full of fear, the women bowed down to the ground, as the men said to them, 'Why are you looking among the dead for one who is alive?' 6. He is not here; he has been raised. Remember what he said to you while he was in Galilee: 7. The Son of Man must be handed over to sinful men, be crucified, and three days later rise to life.'
8. Then the women remembered his words, 9. returned from the tomb, and told all these things to the eleven disciples and all the rest. 10. The women were Mary Magdalene, Joanna, and Mary the mother of James; they and other women with them told these things to the apostles. 11. But the apostles thought what the women said was nonsense. 12. But Peter got up and ran to the tomb; he bent down and saw the linen wrapping but nothing else. Then he went back home amazed at what had happened.
13. On that same day two of Jesus' followers were going to a village named Emmaus, about eleven kilometres from Jerusalem, 14. and they were talking to each other about all the things that had happened. 15. As they talked and discussed, Jesus himself drew near and walked along with them; 16. they saw him, but somehow did not recognize him. 17. Jesus said to them, 'What are you talking about to each other, as you walk along?'
They stood still, with sad faces. 18. One of them, named Cleopas, asked him, 'Are you the only visitor in Jerusalem who doesn't know the things that have been happening there these last few days?'
19. 'What things?' he asked.
'The things that had happened to Jesus of Nazareth,' they answered. 'This man was a prophet and was considered by God and by all the people to be powerful in everything he said and did. 20. Our chief priests and rulers handed him over to be sentenced to death, and he was crucified. 21. And we had hoped that he would be the one who was going to set Israel free! Besides all that, this is now the third day since it happened. 22. Some of the women of our group surprised us; they went at dawn at the tomb, 23. but could not find his body. They came back saying they had seen a vision of angels who told them that he is alive. 24. Some of our group went to the tomb and found it exactly as the women had said, but they did not see him.
25. Then Jesus said to them, 'How foolish you are, how slow you are to believe everything the prophets said! 26.'Was it not necessary for the Messiah to suffer these things and then to enter his glory? 27. And Jesus explained to them what was said about himself in all the Scriptures, beginning with the books of Moses and the writings of all the prophets.
......
33. They got up at once and went back to Jerusalem, where they found the eleven disciples gathered to together with the others, 34. and
saying, 'The Lord is risen indeed!
He has appeared to Simon!'
35. The two men explained to them what had happened on the road, and how they had recognized the Lord when he broke the bread.
36. While the two were telling them this, suddenly the Lord himself stood among them and said to them,
"Peace be with you."
........
******
Sri Bhagavan and Mr. Ekanath Rao:
Talks No. 214:
Mr. Ekanath Rao, a frequent visitor, asked: Are there modulations in contemplation according to circumstances?
Maharshi: Yes. There are; at times there is illumination and then contemplation is easy; at other times contemplation is impossible even with repeated attempts. That is due to the working of the three gunas (qualities in nature).
Devotee: Is it influenced by one's activities and circumstances?
Maharshi: Those cannot influence it. It is the sense of doership, kartrutva buddhi - that forms the impediment.
*****
Sri Bhagavan and Mr. Ekanath Rao:
Talks No. 319:
Some other devotee:
How is the common factor to be perceived in the diversity?
Maharshi: The seer is only one. They do not appear without the seer. There is no change in the seer, however much the others may
change.
Yogah karmasu kousalam = Skill in work is yoga.
Samatvam yoga uchyate = Equanimity is yoga.
Mamekam saranam vraja = Only surrender to Me.
Ekamevadwiteeyam = Only one without a second,
representing Karma, Yoga, Bhakti and Jnana convey the same meaning. They are only the single Truth presented in different aspects.
Mr. Ekanath Rao: Is Grace is necessary for it?
Maharshi: Yes.
Devotee: How to gain Divine Grace?
Maharshi: By surrender.
Devotee: Still I do not feel Grace.
Maharshi: Sincerity is wanting. Surrender should not be verbal nor conditional.
Passages from St. Justinian were read out to illustrate these statements.
Prayer is not verbal. It is from the heart. To merge into the Heart is prayer. That is also Grace.
The Azhwar says: "I was all along seeking Thee. But on realizing the Self I find you are the Self. The Self is my all, and so you are All."
Devotee: Impurities of limitation, ignorance and desire (anava, mayika, and kamya) place the obstacles in the way of meditation. How to conquer them?
Maharshi: Not to be swayed by them.
Devotee: Grace is necessary.
Maharshi: Yes. Grace is both the beginning and the end. Introversion is due to Grace. Perseverance is Grace. And Realization is Grace. This is the reason for the statement: Mamekam saranam vraja (only surrender to Me). If one has entirely surrendered oneself is there any part left to ask for Grace? He is swallowed up by Grace.
Devotee: The obstacles are powerful and obstruct meditation.
Maharshi: If a Higher Power is recognized and surrendered to, how will they obstruct you? If you say, 'They are powerful', the source of their Power must be held so that they do not obstruct you.
******
Ulladu Narpadu - Main Text - Verse 10:
aRiyamai vittu aRivu enRAm aRivu
vittu av
aRiyamai enRu Agum andha - aRivum
aRiyamaiyum Arkku enRu am mudhalAm
thannai
aRiyum aRive aRivu.
There is no knowledge apart from ignorance. There is no ignorance apart from knowledge. To whom are that knowledge and that ignorance?
The knowledge which knows thus the Self which is the ground principle
is true knowledge.
It is usual to distinguish between science and superstition, knowledge and ignorance. But it is not difficult to realize that the two are relative and even complimentary to each other. The history of science has been one of relentless
struggle with ignorance, and its brood, prejudice and superstition. But that history also reveals that the science of today may become the superstition of tomorrow. In primitive times people used to rely abjectly on the wizard and the magic worker for their existence and knowledge. Today that reliance has been transferred to the scientist and technician. Though it is true that modern science and technology have mitigated human misery to some extent and added some comfort to human existence, it is irrational on our part to surrender ourselves, to them in the hope that they will save us from all troubles, and that they will eradicate suffering and ignorance. The past record only shows that fresh troubles have been added, and new types of ignorance too. To quote the words of a British scientist, Prof. A.V. Hill, 'In fact, every technical advance, every scientific or medical discovery brought with it human problems to solve, moral, social, political and aesthetic. To imagine that scientific and technical progress alone can solve all the problems that beset mankind is to believe in magic, and magic of the unattractive kind does not mean omniscience. If the frontiers of knowledge are extended in one direction, the floods of ignorance of knowledge are extended to one direction, the floods of ignorance invade in another. In fact, every new knowledge brings with it a new ignorance. As Sri Bhagavan says in the present verse. 'There is no knowledge apart from ignorance.'
continued....
Peter Wrote:
"It’s easier to practice without wife and family.
Wife and family bring many distractions, pulling attention away from the “I”."
Common issue to all.
Fortunately, The Almighty has given everyone one device to deal with it - Death.
Bhagavan wrote in the 2nd verse of the invocation of "Sad-Darsanam" that it is because of the fear of Death that one will apporach the Death-Less.
Inevitability of Death, if contemplated daily, will propel us head-long into a way to get rid of it.
As Papaji told, if a man is on fire and is running towards the river, no wayward invitations will distract him.
All of us are marching daily towards Death and this definetely calls for Action.
Regards Murali
Ulladu Narpadu - Main Text - Verse 10:
continues...
Why is this so? Because our knowledge of objects is rooted in ignorance. True Knowledge is knowledge of the Self - what in our commentary on the previous verse was described as uNami kaNdAr, vision of the One. All other knowledge is knowledge only in name. In the Upanishads, a distinction is made between two kinds of knowledge, the higher and the lower, para vidya and apara vidya. The higher knowledge is Self Knowledge. The lower knowledge is the knowledge of the world, the objects. This latter is impossible without avidya, or nescience. Avidya performs a double function; it veils the Real and projects the non real world. These two aspects of avidya are called respectively AvaranA and vikshepa. It is the projected world that we come to know through the ordinary avenues of knowledge, such as perception, inference, etc., This knowledge which is graded as lower, is rooted in avidya. Hence, 'there is no knowledge apart from ignorance'. Sri Sankara observes in his commentary on the Taittiriya Upanishad, thus,
nAmarupa paksasyaiva vidyAvidye,
na AtmAdharamau.. te cha punar
nAmarupa savitary ahorAtre iva
kalpite.
'Knowledge and ignorance belong to the realm of names and form; they are not the attributes of the Self...And, they, - name and form - are imagined even as day and night are with reference to the sun.'
Here the illustration of the sun is very apt. From the standpoint of the sun, there is no day and night. Yet, without reference to the sun, there is neither day and night. It is from the point of view of the earth, that day and night have meaning, and they are superimposed on the sun. Similarly, in the pure Self there is no knowledge and no ignorance. These are relevant only to finite intelligences. But these, again, acquire meaning as superimposed on the Self.
continued.....
Ulladu Narpadu - Main Text - Verse 10:
continues.....
Just as there is no knowledge apart from ignorance, there is no ignorance apart from knowledge. The Self which is the absolute reality is of the nature of knowledge -- knowledge, not in the sense of a transformation of the mind, but in the sense of unconditioned awareness. It is this awareness that is the basis of the primal ignorance, called avidya or maya. Ignorance resides in the Self and obscures it. In the technical knowledge of Vedanta, the Self is Asraya - locus, support, as well as vishaya, content of ignorance. Recalling his sleep experience, a person says, 'I did not know anything then.' Now, the question is, how did he know that he did not know anything? Without awareness, non knowledge of anything is not possible. In other words, without the basic awareness, non knowledge or ignorance is not possible. Similarly, when one says to another, 'I do not know what is stated by you', that one's not knowing has its basis in awareness. In fact, it is the characteristic of ignorance that makes its removal possible. If there is no awareness of ignorance, ignorance cannot be removed.
What then, is the way to the removal of ignorance? The answer is para vidya, the Higher Knowledge, which is defined in the Upanishads as that by which the Self is known. In the present verse, Sri Bhagavan teaches a method by means of which the Self could be known. We have seen that without reference to the Self, knowledge and ignorance are void of meaning. The inquiry takes the form: To whom are knowledge and ignorance? What is their ground principle? The basic awareness of both knowledge and ignorance is the true awareness. It is the Self which is pure Consciousness - prajnanam brahma.
concluded.
Dear Anon.,
Thanks for the information about the old issues of Mountain Path. I shall check the Asramam website.
Subramanian. R
Egomania - A poem by Alan Jacobs:
(Mountain Path, Jan. - Mar. 2012)
It would be good if one could write
a perfect verse
Of Truth; a poem which expresses
the reverse
Of falsity and delusion. Man is
trapped in illusion.
Vast population dwells in chronic
confusion,
Because of a dire disease called
egomania,
Stretching from Greenland right
down to Australia.
Symptoms of egomania obscure Real
Being,
The Knowledge of True Self without
really feeling,
The pure bliss of consciousness
awareness grace;
Realizing 'That' as one's own
original face,
Not the one we see in the silvered
looking glass,
That idolatry is one through which
we must pass.
The way to achieve this more
blessed sacred state,
Is by Self Enquiry, before it is
too late.
We enquire within through attention
'Who am I?'
And persist resolutely before
we die.
Then the perfect Poem is unveiled,
to be you,
Ones own pure loving Self. "That"
alone is really True!
****
Ravi and Murali thank you for the replies……..i hope I didn’t miss anyone.
regards
Thanks for posting Subramanian.
I find myself listening to Alan’s reading again and again.
Alan’s reading
Regarding this quote by somebody, i am unable to trace it back -
"It’s easier to practice without wife and family."
I felt, it is wise and best to keep doing our sadhana with immense sincerity, and, in the process, if we are bound to be in solitude, then, not even the force of hurricane can stop us from going to solitude, and at the same, if we are bound to be here, not even the force of hurricane can stop us from realising God.
Bhagavan said in simple two words "Ninnishtam Ennishtam" "Your wish is my wish"
He also said when he came to Arunachala for God, that it is his headache now of all His cares and not his, any more, and breathed a sigh and ever remained!
Nagaraj
Siva temples sung about in Saiva
Canons:
(Lesser known temples.)
kurangaNil muttam - 631 709.
This small temple is on the bus route between Kanchipuram and Vandavasi. One has to get down at thoosi (a village) bus stop and go by the branch road.
Kurangu = monkey; anil = squirrel. muttam - crow. A monkey, a squirrel and a crow are said to have prayed to Siva here. The monkey is also considered to be Ramayana BAli, Vali in Tamizh.
Siva is called Valiswarar. Uma is called VaLaiyammai. One who wears nice bangles! The holy tirtham (waters) are tanks called Bali Tirtham and NaLa Gangai. The temple tree (Sthala Viruksham) is ilanndhai, (what is the English word?) tree.
Tiru Jnana Sambandhar has mentioned this temple in 11 of his verses.
There are on the temple wall, carved images of a monkey, a squirrel and a crow.
*******
Sri Bhagavan and Dr. Henry Hand:
Dr. Henry Hand, an American of about seventy, asked 'What is ego?'
Maharshi: Ego being internal and not external to you, it must be clear to yourself.
Devotee: What is its definition?
Maharshi: The definition also must proceed from the ego. The ego must define itself.
Devotee: What is soul?
Maharshi: Find the ego and the soul is found.
Devotee: Are they then the same?
Maharshi: Soul can be without the ego. But the ego cannot be without the soul. They are like bubble and the ocean.
Devotee: That clarifies the matter.
What is Atman?
Maharshi: Atman and soul are the same.
*****
Sri Bhagavan and Dr. Henry Hand:
Talks No. 164:
Another American asked about thought-forms.
Maharshi: Trace the source of thoughts, they will disappear.
Maharshi: Thoughts materialize.
Maharshi: If there be thoughts they will materialize. If they disappear there is nothing to materialize. Moreover if you are physical, the world is physical and so on. Find out if you are physical.
Devotee: How shall I be useful to God's world?
Maharshi: Find out if 'I' is different from the divine part of the world. Not being able to help yourself yet you are seeking the divine part of it to help you to help the world. The divinity is directing and controlling you. Where do you go in deep sleep? Wherefrom do you come out?
Devotee: I have been influenced by deeds and thoughts.
Maharshi: Thoughts and deeds are the same.
Devotee: Is there any way of sensing super-physical phenomena, e.g., guardian angels?
Maharshi: The state of the object is according to the state of the seer.
Devotee: A group of seers see the same.
Maharshi: Because there is only one seer behind all, and there is diversity of phenomena. Do you perceive diversity in deep sleep?
Devotee: We see Abraham Lincoln who died long ago.
Maharshi: Is there the object without the seer? The experiences may real. The objects are only according to the seer.
Devotee: An assistant of mine was killed in the war. A photo was taken of another group nine years after his death. His picture appears in the photo? How is it?
Maharshi: Possibly thoughts have
materialized.... Go to the root of it.
Devotee: How?
Maharshi: If the way is external, directions are possible. But it lies within. Seek within. The Self is always realized. Something not already realized might be sought afresh. But the Self is within your experience.
Devotee: Yes. I realize myself.
Maharshi: MYSELF. Are there two - my and self?
Devotee: I do not mean it.
Maharshi: Who is it that has or has not realized?
Devotee: There is only one Self.
continued.....
Sri Bhagavan and Dr. Henry Hand:
Talks No. 164. continues...
Maharshi: the question can arise only if there be two. Abandon the wrong identification of the Self with the non-self.
Devotee: I mean the higher stage of consciousness.
Maharshi: There are no stages.
Devotee: Why does not a man get illumination instantly.
Maharshi: The man is illumination itself. He is illumining.
Devotee: Is your teaching different from that of others?
Maharshi: The path is one and the realization is only one.
Devotee: But people think of so many methods.
Maharshi: Depending on their own state of mentality.
Devotee: What is yoga?
Maharshi: Yoga (union) is for one in viyoga (separation). But there is only one. If you realize the Self there will be no difference.
Devotee: Is there efficacy in bathing in Ganga?
Maharshi: The Ganga is within you. This Ganga does not make your feet cold or shiver. Bathe in it.
Devotee: Should we read Gita once a while?
Maharshi: Always.
Devotee: May we read the Bible?
Maharshi: The Bible and the Gita are the same.
Devotee: The Bible teaches that Man is born in sin.
Maharshi: The Man is sin. There was no man-sense in deep sleep. The body-thought brings out the idea of sin. The birth of thought is itself sin.
To another question, Maharshi said: Everyone sees only the Self. The divine forms are only like bubbles in the ocean of Reality, or like pictures moving on a screen.
Devotee: The Bible says that the human soul may be lost.
Maharshi: The 'I-thought' is the ego and that is lost. The real 'I' is ' I am That I am'.
Devotee: There is conflict in the teachings of Aurobindo and of the Mother.
Maharshi: First surrender the Self
and then harmonize the conflicts.
Devotee: What is Renunciation?
Maharshi: Giving up the ego.
Devotee: Is it not giving up possessions?
Maharshi: The possessor too.
continued....
Sri Bhagavan and Dr. Henry Hand:
Talks No. 164 - continues....
Devotee: The world will change if the people will give up their possessions for the benefit of others.
Maharshi: First give yourself up and then think of the rest.
In answer to another question, Sri Bhagavan said:
The methods appear easy according to the nature of the individual. It depends on what he has practiced before.
Devotee: Can we not get realization instantaneously?
Maharshi: Realization is nothing new. It is eternal. There is no question of instantaneous or gradual realization.
Devotee: Is there reincarnation?
Maharshi: Reincarnation can be if you are incarnate now. Even now you are not born.
To another question:
Maharshi: The ego is the root of all diseases. Give it up.
There will be no disease.
Devotee: If all renounce will there be a practical world? Who will plough? Who will harvest?
Maharshi: Realize first and then see. The help through Realization transcends all help through words, thoughts and deeds etc., If you understand your own reality then that of the Rishis and Masters will be clear to you. There is only one master and that is the Self.
Devotee: Why do masters insist on silence and receptivity?
Maharshi: What is silence? It is eternal eloquence.
Devotee: What is receptive attitude of mind?
Maharshi: Not to be distracted in mind.
Devotee: Is there any use in bringing America and India closer by bringing the intelligentsia of the two countries together, say, by exchange of professors, etc.,?
Maharshi: Such events will take place automatically. There is a Power guiding the destinies of nations. These questions arise only when you have lost touch with Reality. Is America apart from you, or India apart? Get hold of it and see.
continued....
Sri Bhagavan and Dr. Henry Hand:
Talks No. 164 - continues....
Devotee: Sri Ramakrishna prepared Vivekananda. What is the power behind?
Maharshi: The power is only one in all.
Devotee: What is the nature of that force?
Maharshi: Just like iron filings drawn towards a magnet, the force is inside and not outside. Ramakrishna was in Vivekananda. If you think Vivekananda to be a body, Ramakrishna also is a body. But they are not bodies. Vivekananda could not go into Samadhi had not Ramakrishna been within him.
Devotee: Why should one suffer when stung by a scorpion?
Maharshi: What is the cause of appearance of the body and of the world?
Devotee: It is part of the cosmic mind.
Maharshi: Let the cosmic mind worry about such happenings. If the individual wants to know let him discover the Self.
Devotee: About yogic mysteries of drinking nitric acid swallowing poisons, walking on fire, etc., are these due to a state of vibration?
Maharshi: Let the physical body question it. You are not physical. Why worry about what you are not. If the Self had any form it might be affected by objects. But the Self has no form, therefore it is immune from contact with things.
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.
.........
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.
******
Sri Bhagavan and Dr. Henry Hand:
Talks No. 174:
Dr. Hand, the American gentleman, asked: Are there two methods for finding the source of the ego?
Maharshi: There are no two sources and no two methods. There is only one source and only one method.
Devotee: What is the difference between meditation and enquiry?
Maharshi: Mediation is possible only if the ego be kept up. There is the ego and the object meditated upon. The method is indirect. Whereas the Self is only one. Seeking the ego, i.e. its source, ego disappears. What is left over is the Self. This method is the direct one.
Devotee: Then what am I to do?
Maharshi: Hold on to the Self.
Devotee: How?
Maharshi: Even now you are the Self. But you are confounding this consciousness (or ego) with the Absolute Consciousness. This false identification is due to ignorance. Ignorance disappears along with the ego. Killing the ego is the only thing to accomplish. Realization is already there. No attempt is needed to attain realization. For it is nothing external, nothing new. It is always and everywhere here and now too.
******
I feel that it is infinitely better to gripe about our problems to Bhagavan and Bhagavan alone than to other human beings.
It will slowly make us realise that the support and solace comes from the Bhagavan within us.
When we do not have problems all is fine.
When we do have problems, how do we react? Who do we gripe to?
Regards,
Ram
Siva temples sung about in Saiva
Canons:
(Lesser known temples.)
tiru vardhamaneeswaram - 609 702.
This small temple can be reached from Tiruvarur, by bus. It is quite close to Tirupuhalur. Siva is called Vardhamaneswarar, one who is ever present. Uma is called KaunthAz kuzhal ammai, one who has got dark and long hairs, flowing down. The holy waters (tirtham) are a tank called Agni Tirtham. There is a shrine for Muruga Nayanar, one of the 63 Saiva Saints. Perhaps he might have born here. Because he had attained Mukti along with Tiru Jnana Sambandhar in Tiru nallur.
Tiru Jnana Sambandhar has mentioned this temple in 11 of his verses.
******
Sri Bhagavan and Dr. Henry Hand:
Talks No. 176.
Dr. Hand intends leaving the Asramam tomorrow, visit the Himalayas (Hardwar), return here, go to Bombay and embark for Egypt, Palestine, Europe and finally to his native land, America.
He wants to go to the peak of the Hill and desires Sri Bhagavan to accompany him. Sri Bhagavan might go up as high as is convenient for Him and then wait for him to finish the climb - and catch him at an appointed spot on the Hill. Sri Bhagavan smiled and asked him if he had heard of the experience of Dr. Beasly.
Dr. Hand: He is my friend. He has told me everything - wonderful! I am older than you, Maharshi. But did not give me up as a back number. I can climb up the Hill as a boy would. When did you go to the peak last?
Maharshi: About eleven years before. What did Dr. Beasly say?
Devotee: It is in strict confidence. I shall tell you everything if you are left alone with me.
Maharshi simply smiled.
Devotee: Maharshi! Are you conscious of a brotherhood of invisible rishis?
Maharshi: If invisible, how to see them?
Devotee: In consciousness.
Maharshi: There is nothing external in consciousness.
Devotee: Is there not the individuality? I fear I lose my individual being. I s there not in consciousness the consciousness of being human?
Maharshi: Why fear to lose individuality? What is your state in dreamless deep sleep. Are you conscious of your individuality then?
Devotee: It is possible.
Maharshi: But what is your experience? If the individuality be there, would it be in deep sleep?
Devotee: That depends on the interpretation. What does Maharshi say?
Maharshi: Maharshi cannot speak for YOUR EXPERIENCE. He does not force anything down your throat.
Devotee: I know. That is why I like Him and His teachings so much.
Maharshi: Do you not really prepare your bed and are you not anxious to lose your individuality in deep sleep? Why fear it?
Devotee: What is the Nirvana of Buddha?
Maharshi: Loss of individuality.
Devotee: I dread the loss. Can there not be human consciousness in Nirvana?
Maharshi: Are there two selves in that case? Consider your present experience of sleep and say.
Devotee: I should think of it possible to retain individual consciousness in Nirvana. I fear the loss of individuality.
........
********
Grace Under Fire:
(Mountain Path, Editorial, Oct.-
Dec. 2009)
It is a necessary rite that we pass through at certain points of our lives when we are faced with a crisis that has the capacity to define who we are and will inexorably influence the way we think and behave for the rest of our lives. We are faced with situations over which we have little or no control and the stark choices contain an air of inevitability. We are in the dark and rely as much as anything, on hope to get us through the troubling time. The confrontation with the childhood school yard bully which we generally lose because we lack the cunning or brute strength. The inevitable pangs of adolescence; sibling rivalry; the predictable battles between fathers and sons as the latter seek to assert their individuality. Few can escape these challenges without a scar. They all seem terribly real at the time but when we look back we realize that all of us at some time faced these dilemmas. It lessens the bitterness and helps us see that our lives though distinctly individual,are all part of a pattern that has been repeated from the beginnings of human history. That is why myth is just as relevant today as it was two thousand years ago, be it in Hindu, Greek or Mesopotamian.
Sri Bhagavan's journey to seek His father is also part of myth. His act was a leap of faith. It was the inevitable result of the extraordinary death experience which catapulted the young Ramana out His comfortable filial setting for all its financial insecurity, into the ascetic life of abandonment which held onto nothing whatsoever, and that included the safety of His physical body. It is impossible for us to understand what exactly occurred for the simple reason that it is unrepeatable in the original context. By that one means we cannot communicate it using concepts and second hand comparisons. To understand it we have to experience it for ourselves. Who has the courage to do that; to face one's own annihilation with equanimity?
To lesser degrees we die each day as the ideas and emotions we hold dear are shown to be inadequate, foolish and redundant. Our victories and defeats are as insubstantial as vapor. We are reborn each day, each hour, each minute, and each second. There are three principle theories of creation in Advaita Vedanta. Ajata vada (non causality), drishti srishiti vada (simultaneous creation) and srishti drishti vada (gradual creation). The first is the experience of the Jnani and is beyond our purview while the third is the conventionally accepted view of objective reality with its cause and effect, and need not concern us. The second theory says that we create the world each instant; the concrete world and our sense of identity as an individual. The visual symbol of Lord Natarja, the cosmic dancer, is a representation of pulsating creation and destruction.
continued.....
Grace Under Fire:
continues....
With the rise of the 'I-thought' the world appears. There is simultaneous creation and destruction. We are the world. The world is a reflection of our thoughts. From the standpoint of Atman this imaginary world is no creation at all but for us who take ourselves to be real with our abundance of thoughts, the world definitely exists. How then did we arrive at our imaginary world and what does it tell us?
The purpose of meditation is to purify the mind to the point where ultimately we can 'see' in the 'now' the rise and subsidence of thought. The development of sattvic qualities through right living and right attitudes are all meant to clear our power of attention of all distractions so that we may be fully aware of our existence at each moment. And there will eventually come a time when we unexpectedly transcend the narrow confines of our mind. These are so called lesser samadhis and are necessary preliminaries before the more profound encounters with the Absolute. It is not in our hands when and how the great experience may happen. Krishna in the Gita says it chooses its own time. In other words, choice is not in our power and to fantasize about it is useless, a delusion. What we can do is to be conscious of those moments which test our mettle and resolve to remain true to our quest. There are those famous lines from Robert Frost:
"I shall be telling this with a
sigh
Somewhere ages and ages hence:
Two roads diverged into a wood, and
I --
I took the one less traveled by,
And that made all the difference."
Those cross roads are the predicament; a source of confusion and anxiety, unless we are fully established in the teachings of the guru, then the choice is obvious. We move not in the direction of our minds tempt us, with dreams of satisfaction, but into the unknown
for we are not expected to go round
in circles, repeating ourselves but rather to pursue that which is beyond our conditioning (samskaras). Like the modern search for intelligent life in outer space, our ancient Yudishtira's frustrating pursuit for territory to establish a dharmic kingdom that was rightfully his in the first place, we too are on a quest and that voyage, though it appears perplexing, is all part of a whole. There is meaning in our lives when we fulfill the purpose which impels
us and not otherwise. Only we ourselves can know what our Svadharma (destiny) is. What may appear to be a failure in the eyes of others, may actually in view of the player, be a victory.
continued.....
Grace Under Fire:
continues....
One of the oddities of history is the glamour with which defeat can be invested. It is not so much the accomplishment or lack of, as the symbolic value of the event which means so much. We all have suffered tragic events which on reflection, have redefined us dramatically.
The British commemorate the tragedy of Scott's ill fated expedition to the Antarctic with a quiet fervor that the other nations normally reserve for victory because it signified a triumph of the human spirit over adversity. The dignity of the expedition members was undiminished, however fraught the circumstance. The last words of the crippled Sergeant Oates exemplified it all as he deliberately walked out into the cold and dark so as not to impede the desperate scramble back to base of the rest of them. "I am just going outside and may be some time." The degree of self sacrifice is astonishing. Is this defeat or is it victory?
// See T.S. Eliot's Waste Land - Death by Water, a moving poem that describes the Shackleton's journey to the South Pole. //
The search involves heroism, sacrifice, nobility and tenacity. These qualities take various shapes and forms. Heroism is that which takes us out of ourselves. It drives us to take the road less traveled. A hero is one who overcomes fear, not one who does not feel it. A brute who mindlessly tramples the opposition is no champion, but one who conquers fear by doing what is right is brave. This applies to all aspects of life. After all if we follow the reasoning of the Bhagavad Gita, our life is a battle field on which we face our relatives every day, teachers and companions who would deter us from fulfilling our duty to our higher selves. We reserve respect for those acts of our nation, of other and ourselves which live up to a code, spoken or unspoken. In our personal lives, it is not so much what we accomplish as how we go about it. It is Grace under fire.
We do not necessarily need to to out and find some dragon to slay, in order to prove how brave we are. For instance one's opinion of oneself is often somewhat finer and grander than the world perceives and we need the clear, ruthless eyes of truth to fight our delusions. Self importance or false prided, be it crass or refined, comes from the failure to listen carefully. Sometimes others gift us with their own opinions of our characters, gossip and slander come under this heading, and learning to ignore malicious intent is a dragon
to be slain. We should in turn, resist the temptation to gossip, for all it does is make one feel supposedly superior and, in a subtle way, arrogant.
continued.....
Grace Under Fire:
continues....
Lies are the privilege of the lazy, the irresponsible and embittered. They are prepared to sacrifice anyone on the altar of their own self regard. One person's truth is another person's sham. Even Sri Bhagavan suffered from this when Perumal Swami who, after faithfully serving Him for years, turned against Him, causing endless trouble but all the while declaring that even if he went to hell he would not leave Sri Bhagavan. Typically Sri Bhagavan replied with a smile that he Himself would go to hell to retrieve the errant swami. For us, even if we may not have it in us to forgive, to be the recipient of another's blind animosity is an opportunity to annihilate one's own predispositions and biases. We all can at least admit it to ourselves.
The sign that we have been pardoned for our sin is that we never do it again.
So when we look out onto the world what we see is a mirror of ourselves and with it comes an obligation to judge it according to its merits with the power of intellect. We have two instruments at our disposal, detachment and discrimination or to put it another way, mercy and rigor. We can exercise them to set us free or we can deny them and confuse the glamour of the world with our own good. We can go to sleep or we can continue on the journey using the fire of conflict as an opportunity for grace and awakening. Sri Bhagavan does not keep us from the unpleasant but compassionately gives us the strength to accept and move on liberated. Like Lord Nataraja, in the ring of fire, we too, can lightly dance above tamasic ignorance if we are in harmony.
Let us stop for a moment and see with Robert Frost:
The woods are lovely, dark and deep
But I have promises to keep
And miles to go before I sleep
And miles to go before I sleep.
concluded.
Divine Lady Mouna:
(A free rendering of Verses 43-54 from Muruganar's Padamalai.)
Alan Jacobs:
The loving lustrous smile of Divine
Lady Mouna,
That most lovely lady of
liberation,
Dispels the darkness that obscures
Realization.
Whatever labors fate forces you to
complete,
Cherish as pure gold, the worship
of her lotus feet.
Through her grace bestowing glance,
so auspicous,
The delusions of wealth and family,
however propitious,
Like smoke from the chimney, will
soon cease to be,
So praise that maiden with the
strong wish to be free.
That's the most fitting of all
righteous dharmas,
The very best of all desirable
karmas.
So cherish as the most lofty
brahmacharya,
To live in union with our dear
Lady Mouna.
In her presence, don't raise your
head as 'I',
Or a glimpse of her face, she'll
surely belie.
If you remain subject to her
domination
She will reunite you with Self
Realization.
Harmoniously and with blissful
delight,
Embrace her at heart with all your
might.
Let your life in a state of Oneness
and bliss,
Be a model for other they won't
want to miss.
So merge with Lady Mouna deep in
the heart,
The best householder's dharma,
till death do us part.
(From Mountain Path, July - Sept.
2010.)
******
Q: If what I am, as I am, the person I take myself to be, cannot be happy, then what am I to do?
NM: You can only cease to be -- as you seem to be now. There is nothing cruel in what I say. To wake up a man from a nightmare is compassion. You came here because you are in pain, and all I say is: wake up, know yourself, be yourself. The end of pain lies not in pleasure.
.
Siva temples sung about in Saiva Canons:
(Lesser known temples.)
tiru rAmanatheeswaram - 609 704.
This small temple can also be reached either from Tiruvarur or Nannilam after visiting Tirupuhalur. Sri Rama is said to have prayed to this Siva here., About two kms from here, is the famous Vishnu temple called tiru kaNNa puram, which has been mentioned in 4000 verses of Azhwars.
Siva is called Ramalingeswarar. Uma is called KaruvAr kuzhali ammai, the one with long jet black tresses. The tirtham (holy waters) is caled MaNi gangai or Rama tirtham. Tiru Jnana Sambandhar has mentioned this temple in 11 of his verses.
*****
Sri Bhagavan and Annamalai Swami:
Talks No. 530:
The following is taken from the diary of Annamalai Swami, a good devotee of Sri Bhagavan and resident of Sri Ramanasramam:
The teachings of Sri Ramana Bhagavan:
(1) That man who is active in the world and yet remains desireless, without losing sight of his own essential nature, is alone a true man.
This was in answer to the Swami who wanted to retire into a cave for practicing meditation.
(2) He asked about sannyasa. Should not a man renounce everything in order that he might get Liberation?
Maharshi: Even better than the man who thinks 'I have renounced everything' is the one who does his duty but does not think 'I do this' or 'I am the doer'. Even a sannyasi who thinks 'I am a sannyasi' cannot be a true sannyasi, whereas a householder who does not think 'I am a householder' is truly a sannyasi.
******
Sri Bhagavan and Annamalai Swami:
Talks No. 546:
Annamalai Swami asked: A person does something good but he sometimes suffers pain even in his right activities. Another does something wicked but is also happy. Why should it be so?
Maharshi: Pain and pleasure is the result of past karma and not of the present karma. Pain and pleasure alternate with each other. One must suffer or enjoy them patiently without being carried away by them. One must always try to hold on to the Self. When one is active one should not care for the results and must not be swayed by the pain or pleasure met with occasionally. He who is indifferent to pain or pleasure can alone be happy.
*****
Sri Bhagavan and Annamalai Swami:
Talks No. 560:
When Sri Bhagavan was taking His bath a few bhaktas were around Him, speaking to themselves. Then they asked Him about the use of ganja (hasish). Sri Bhagavan had finished His bath by that time. He said: 'Oh ganja! The users feel immensely happy when they are under its influence. How shall I describe their happiness! They simply shout ananda! ananda!....'. Saying so, He walked as if tipsy. The bhaktas laughed. He appeared as if He stumbled, placed His hands round Annamalai Swami and cried 'ananda! ananda!'
Annamalai Swami records that his very being was transformed from that time. He had remained an inmate for the past eight years. He further says that his mind now remains at peace.
******
Sri Bhagavan and Annamlai Swami:
Talks No. 601:
........
........
Annamalai Swami: I should always think 'I am That'.
Maharshi: Why should one think 'I am That'? He is That only. Does a man go on thinking that he is a man?
.......
.......
Another devotee: 'I am a man' is so obvious whereas 'I am That' is not understood by us.
Maharshi: You are neither That nor This. The truth is ' I am '. 'I AM that I AM ' according to the Bible also. Mere Being alone is natural. To limit it to 'being a man' is uncalled for.
..........
******
On the Unreality of the World:
Alan Jacobs.
(Mountain Path - Oct. - Dec. 2009):
The Garland of Guru's Sayings (Guru Vachaka Kovai), is a comprehensive collection of the Maharshi's sayings, composed and strung together by the great Tamizh poet Muruganar. In part I, 'An analysis of the Truth'* there is a verse of striking and particular interest. It is verse 69;
(* in Prof. K. Swaminathan's translation)
The world perceived by the poor
jiva
Lapsed from its own Being true,
Buried in darkness and believing
That it is but the body, alas,
The world thus seen is non
existent;
Yes, it is indeed unreal.
The thrust of this verse and those like it is underlined by the often quoted passage in Letters from Sri Ramanasramam, dated August 24, 1946.
Bhagavan: In the sadhak stage (the stage of being a spiritual seeker) you have got to say that the world is an illusion. There is no other way. When a man forgets he is Brahman, who is Real, permanent and omnipresent, and deludes himself into thinking that he is a body in the universe which is filled with bodies that are transitory, and labors under the delusion, you have got to remind him that the world is unreal and a delusion. Why? Because his vision which has forgotten its own Self, is dwelling in the external material universe. It will not turn inwards into introspection unless you impress on him that this entire external universe is unreal. When once he realizes his own Self, and also that there is nothing other than his own Self, he will come to look upon the whole universe as Brahman.
Like very many sadhaks I found it very difficult to be totally convinced that the world we perceive should be regarded as 'unreal'. I realized from reading Western Idealist Philosophy that the concepts of space, time, and causality are inherent in the organ of cognition, and from Advaita, the Self of Pure Consciousness falling
on the 'ego' creates a mirrorisation, on the screen of consciousness. On this reflection or world stage of space, time and causality, actions and pictures are projected. I also understood the quantum physics has confirmed that what we see, feel, smell, touch, and taste is not what it appears to be, but composed of subtle energies in constant flux and movement. I studied many definitions of Maya found in the Hindu literature, but, it was not until I read The Lamp of Non dual Knowledge (Advaita Bodha Deepika), a short work, highly spoken of by Sri Bhagavan, that I followed the complete logic of this point of view.
continued....
On the Unreality of the World:
Alan Jacobs: continues....
I summarize my findings from this book as follows, largely based and inspired by Chapter I of this marvelous treatise, entitled 'On Superimposition'.
i. All is Absolute, pure, infinite Consciousness, non dual, Supreme Intelligence, the Self existent Self or Brahman.
ii. Maya or Illusion, the powers of veiling and projection are inherent powers in Brahman.
iii. These powers manifest an apparent, but unreal Universe. Unreal because it was NOT before manifestation and will NOT BE after dissolution. Therefore, it is likened to a dream in the Supreme Intelligence or Mind of Brahman. Thus the apparent Universe is but an appearance based on Brahman. It does not exist apart from Brahman. It could be termed, therefore, a confusion between the Real and the Unreal, or neither Real nor Unreal, or both Real and Unreal. In the Vedanta metaphysics, the term Real is applied to the Immutable or Unchanging. The apparent world is constantly changing, in a state of flux, becoming and decaying, so it cannot be termed Real in this sense, whereas Brahman is immutable, unchanging and eternal.
iv. The ignorant jiva (ajnani) or individual soul is reborn and dies continuously through many lifetimes, until Self Realization. It carries forward from each life the seeds of many latent tendencies from previous lives, although its True Nature is also the Absolute Pure Consciousness of Atman-Brahman. But because of the implicit Maya, projection and veiling inherent in the Self of Pure Consciousness or Brahman, it identifies with its insentient body and creates a Universe from its latent tendencies (vasanas) through the mind, (the organ of cognition, the brain and sensorial adjuncts). The mind is a wondrous power in the Self. The world it sees, composed of latent tendencies, and thoughts is therefore of the nature of a dream, even a hallucination, and may be termed 'unreal'.
v. The latent tendencies inherent in each jiva at the time of each life are selected by Isvara, an adjunct of Brahman, for its spiritual development. So all is benign, it is essentially based on Love. This is stated by Sri Bhagavan in answer to a question by Paul Brunton quoted in the book Conscious Immortaltiy. (Chapter 10).
vi. The mind-body complex, personal individuality, other sentient beings, and the Universe of multiplicity, are therefore a superimposition on the Self which is now living from the reflected Consciousness, mirrored by egoism and the latent vasanas.
continued...
R .Subramanian,
"The latent tendencies inherent in each jiva at the time of each life are selected by Isvara, an adjunct of Brahman"???
Do not know what to say!
Namaskar.
Friends,
An excerpt from The Gospel of Sri Ramakrishna:
Solitude and holy company
MASTER: "It is extremely difficult to practise spiritual discipline and at the same time lead
a householder's life. There are many handicaps: disease, grief, poverty, misunderstanding
with one's wife, and disobedient, stupid, and stubborn children. I don't have to give you a
list of them.
"But still there is a way out. One should pray to God, going now and then into solitude, and
make efforts to realize Him."
NEIGHBOUR: "Must one leave home then?"
MASTER: "No, not altogether. Whenever you have leisure, go into solitude for a day or
two. At that time don't have any relations with the outside world and don't hold any
conversation with worldly people on worldly affairs. You must live either in solitude or in
the company of holy men."
NEIGHBOUR: "How can one recognize a holy man?"
MASTER: "He who has surrendered his body, mind, and innermost self to God is surely a
holy man. He who has renounced 'woman and gold' is surely a holy man. He is a holy man
who does not regard woman with the eyes of a worldly person. He never forgets to look
upon a woman as his mother, and to offer her his worship if he happens to be near her. The
holy man constantly thinks of God and does not indulge in any talk except about spiritual
things. Furthermore, he serves all beings, knowing that God resides in everybody's heart.
These, in general, are the signs of a holy man."
NEIGHBOUR: "Must one always live in solitude?"
MASTER: "Haven't you seen the trees on the foot-path along a street? They are fenced
around as long as they are very young; otherwise cattle destroy them. But there is no longer
any need of fences when their trunks grow thick and strong. Then they won't break even if
an elephant is tied to them. Just so, there will be no need for you to worry and fear if you
make your mind as strong as a thick tree-trunk. First of all try to acquire discrimination.
Break the jack-fruit open only after you have rubbed your hands with oil; then its sticky
milk won't smear them."
contd...
The Gospel of Sri Ramakrishna continued...
NEIGHBOUR: "What is discrimination?"
MASTER: "Discrimination is the reasoning by which one knows that God alone is real and
all else is unreal. Real means eternal, and unreal means impermanent. He who has acquired
discrimination knows that God is the only Substance and all else is non-existent. With the
awakening of this spirit of discrimination a man wants to know God. On the contrary, if a
man loves the unreal-such things as creature comforts, name, fame, and wealth, then he
doesn't want to know God, who is of the very nature of Reality. Through discrimination
between the Real and the unreal one seeks to know God.
"Listen to a song:
Come, let us go for a walk, O mind, to Kali, the Wish-fulfilling Tree,
And there beneath It gather the four fruits of life.
Of your two wives, Dispassion and Worldliness,
Bring along Dispassion only, on your way to the Tree,
And ask her son Discrimination about the Truth. . . .
"By turning the mind within oneself one acquires discrimination, and through
discrimination one thinks of Truth. Then the mind feels the desire to go for a walk to Kali,
the Wish-fulfilling Tree. Reaching that Tree, that is to say, going near to God, you can
without any effort gather four fruits, namely, dharma, artha, kama, and moksha. Yes, after
realizing God, one can also get, if one so desires, dharma, artha, and kama, which are
necessary for leading the worldly life."
continued...
Siva temples sung about in Saiva Canons:
(Lesser known temples.)
koLLamputhur - tiruk kaLambur -
622 414.
This temple can be reached from Tiruvarur or Nannilam. It is about 5 kms from KudavAsal.
veLLam = floods became koLLam in due course. When Tiru Jnana Sambandha was to reach this temple across the river, there were floods and even the boatmen had not been there. The saint and the other devotees got into a boat and after prayer to Siva, the boat moved and reached the other shore. This 'miracle' happened in one thulA month on the new moon day. This is celebrated in the temple every year on this day.
Siva is called Bhilveswarar. Uma is called Soundryambika. The holy waters (tirtham) are a tank called Brahma Tirtham. The temple tree (Sthala Viruksham) is Bhilva tree.
The river in which there were floods is called vettARu. Saint Jnana Sambandha has mentioned this temple in 11 of his verses. (3.6.)
******
On the Unreality of the World:
(Alan Jacobs - continues...)
vii. Through Grace, the Jiva receives the teachings of Advaita from a Jnani, and when fit, through assimilation of this Knowledge and mental purification through right intellectual discrimination, spiritual practice and devotion, he or she is shown the way to awaken from the dream of suffering and transient joy (samsara). The means are through Self inquiry into the source of the ego, the Self and the illusory nature of the universe; and unconditional surrender of the mind to the Self (the lotus feet of Sadguru, in the Heart).
viii. At the same time one lives one's life as if it was real, knowing it to be unreal, and accepting all that happens as ultimately for the best.
ix. When there is an awakening from the dream of life, the transmigration of the Jiva is over. The immortal Self of Infinite Consciousness is realized directly and one lives from that state of 'sahaja' until the body falls off in death, and one is absorbed into the Infinite Consciousness, no longer a separate individual identified with its body and mind. All is the Self, and the world is seen to be real because its substratum is now known.
From this summary I began to see that just as our sleeping dreams at night draw on experiences formed in the waking state to create them, there must be some material inborn in us to create the dream of life.
From the Advaita Bodha Deepika it becomes clear that the vasanas or latent tendencies accumulated in previous life are carried on into the next life and provide material for the subsequent life dream to proceed, like a film in the cinematograph, projected on to the silver screen.
This is confirmed by Sri Bhagavan in an important passage of Talks with Sri Ramana Maharshi, No. 616, where He says: 'When the vasanas are projected from the heart they are associated with the light of the Self and the person is said to think. The vasanas which lie embedded in an atomic condition grow in size in their passage from heart to the brain. The brain is the screen on which the images of the vasanas are thrown and it is also the place of their functional distribution. The brain is the seat of the mind and the mind works through it.'
concluded.
******
Sri Bhagavan and Ellappa Chettiar:
Talks No. 21:
Mr. Ellappa Chettiar, a member of the Legislative Council of Madras Presidency and an influential Hindu, asked, 'Why is it said that the knowledge born of haring is not firm, whereas that born of contemplation is firm?'
Maharshi: On the other hand it is said that hearsay knowledge (paroksha) is not firm, whereas that born of one's own realization (aparoksha) is firm.
It is also said that hearing helps the intellectual understanding of the Truth, that meditation makes the understanding clear, and finally that contemplation brings about realization of the Truth.
Furthermore, they say also that all such knowledge is not firm and it is firm only when it is as clear and intimate as a gooseberry in the hollow of one's palm.
There are those who affirm that hearing alone will suffice, because a competent person who had already, perhaps in previous incarnations, qualified himself, realizes and abides in peace as soon as he hears the Truth told him only once, whereas, the person not so qualified must pass through the stages prescribed above, before falling into Samadhi.
******
Sri Bhagavan and Ellappa Chettiar:
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 Braham'?"
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 the 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 and Ellappa Chettiar:
Talks No. 140:
Devotee: What is Reality?
Maharshi: Reality must always be real. It is not with forms and names. That which underlies these is Reality. It underlies limitations, being itself limitless. It is not bound. It underlies unrealities, itself being Real. Reality is that which is. It is as it is. It transcends speech beyond the expressions, e.g. existence, non existence, etc.,
******
Sri Bhagavan and Ellappa Chettiar:
Talks No. 141:
The same gentleman later, after quoting a verse from Kaivalya Navaneetam asked: Can Jnana be lost after being once attained?
Maharshi: Jnana, once revealed, takes time to steady itself. The Self is certainly within the direct experience of everyone, but not as one imagines it to be. It is only as it is. This experience is Samadhi. Just as fire remains without scorching against incantations or other devices but scorches otherwise, so also the Self remains veiled by vasanas and reveals itself when there are no vasanas. Owing to the fluctuation of the vasanas, jnana takes time to steady itself. Unsteady jnana is not enough to check rebirths. Jnana cannot remain unshaken side by side with vasanas. True, that in the proximity of a great master, the vasanas will cease to be active, the mind becomes still and samadhi results, similar to fire not scorching because of other devices. Thus the disciple gains true knowledge and right experience in the presence of a master. To remain unshaken in it further efforts are necessary. He will know it to be his real Being and thus liberated even while alive. Samadhi with closed eyes is certainly good. But one must go further until it is realized that actionlessness and action are not hostile to each other. Fear of loss of samadhi while one is active is the sign of ignorance. Samadhi must be natural life of everyone.
There is a state beyond our efforts or effortlessness. Until it is realized effort is necessary. After tasting such Bliss, even once, one will repeatedly try to regain it. Having once experienced the Bliss of Peace no one would like to be out of it or engaged himself otherwise. It is as difficult for a Jnani to engage in thoughts as it is for an ajnani to be free from thought.
The common man says that he does not know himself; he thinks many thoughts and cannot remain without thinking.
Any kind of activity does not affect a Jnani; his mind remains ever in eternal Peace.
******
One Word From Bhagavan:
(Mountain Path - Jan. - Mar. 2012
- Editorial)
In the annals of those who came to Sri Bhagavan there are many instances of a word, a phrase, or sentence that utterly transformed the life of the listener. The instruction could have come direct from Sri Bhagavan or it may have been directed to another person in the assembly. It may have been a casual remark but nonetheless the force of Sri Bhagavan's speech had the impact of a depth charge that rocked the balance of the everyday mind and set the person on an entirely new track. There are documented cases of this radical summons, as for instance that of a university biochemist who, in 1948, prostrating to Sri Bhagavan before taking leave, when he heard the command 'Iru' - Be! As a rule devotees took leave of Sri Bhagavan out of respect and He did not usually indicate a preference as to whether someone came or went but would either smile or nod in acknowledgement. In this case, it was unusual. Sri Tinnai Swami as he was later known, 'obeyed both the colloquial (stay) and the literal (be meaning of the word 'iru' uttered by Sri Bhagavan. From that moment, he never left Tiruvannamalai, and he also remained fixed firmly in the eternal state of Self abidance. (Michael James, Mountain Path, April 2004.)
Such dramatic instances did happen though not always known. More often than not a word from Sri Bhagavan would irrevocably change a person's direction and attitude. Sri Bhagavan's words are not to be treated lightly. There is a depth in them that can outright transform us if we are receptive.
How then at this distance in time from the historical Sri Bhagavan do we grasp His upadesa? Certainly we cannot expect that if, after reading about the injunction to Tinnai Swami we hear the command 'Be!' it would happen automatically to us. It depends on our sincerity and willingness to change. It requires fertile ground. Nothing nourishing grows on barren land. More often than not when faced with a heart-felt injunction to revolutionize our lives we are good for high intentions and plans but quickly run out of impetus. We need food to persevere; our suffering is food; our insights into the nature of our own thoughts, is food; our deep, sustained reflection on the word of the guru is food. This food is the fertile ground for the grace of the guru. The guru's word is like a mantra that embeds inn our consciousness a relentless, sometimes soft, sometimes loud admonition. Sri Bhagavan used the analogy of gunpowder, coal and wet straw to illustrate the level of preparedness in a seeker. The act of setting us alight occurs at a higher level. Yes, we actually are already where we want to be, but it does not help if we are identified with avidya (ignorance). The removal of avidya is not an act where we go from ignorance to knowledge. It has nothing to do with the cause and effect. It is a vertical shift in the moment out of our normal consciousness. It feels as if we are lifted up out of our skin. The previous apparently fixed procession of our life is irrelevant.
continued.....
Two pugilists of opposing convictions going head-to-head in a debate about the existence of God.
Australia's highest-ranking Catholic Cardinal George Pell, spent an hour with evolutionary biologist and celebrity, evangelist atheist, Professor Richard Dawkins, taking questions covering everything from evolution, resurrection and eternal damnation.
Frustration and something bordering on barely concealed mutual disdain boiled over more than once during the television show.
Cardinal Pell started strongly talking about suffering but then ran out of puff. Dawkins jet lagged and lacking humour was very testy.
Again these are men with book knowledge only which was mirrored in there prickly reaction to one another.
Dear Ravi,
I checked up with English Translation of Advaita Bodha Deepika. Nowhere it is stated (as said by Alan Jacobs) that Iswara is an adjunct of Brahman.
However, in Who am I? Sri Bhagavan says: (answer to Q. 16): What exists in truth is the Self alone. The world, individual soul and Iswara are all appearances. Like silver in mother of pearl, these three appear at the same time and disappear at the same time.
However, Sri Bhagavan adds:
The Self is that where there is absolutely no 'I'-thought. That is called the Silence. The Self itself is the world, the Self itself is Iswara; the Self itself is 'I'. All is Siva, the Self.
However, Advaita Bodha Deepika gives some puzzling definitions for Iswara.
149-155: Now Iswara, the king who is the son of the barren mother Maya, having built the houses of the bodies, enters into them at will as the Jivas, sports in the company of the phantom egos and moves about aimlessly.
167: Well passages dealing with Iswara in all His glory, are succeeded by others which say that Iswara is the product of Maya, and the Jiva of ignorance.
167: The scriptures seem to contradict, Their aim is to make the student purify his mind by his own efforts such as good actions, austerities and devotion. To coax him, these are said to yield him pleasures. Being themselves insentient, these cannot of their own yield fruits. So an all powerful Iswara is said to dispense the fruits of actions. That is how an Iswara appears on the scene. Later the scriptures say that the Jiva, Iswara and the Jagat are mall equally false.
168: Iswara the product of illusion is no more real than the dream subject, the product of sleep. He is in the same category as the Jiva, the product of ignorance, or of the dream subject, the product of sleep.
Subramanian. R
R.Subramanian/Friends,
The advaitic texts indulge in gymnastics of the intellect.They are fundamentally trying to rationalize the unknown.
If we come to think of it quite simply,we see the futility of it all-
Brahman does not need this 'explanation'.The seeker also does not profit from this.
Sri Ramakrishna explains this simply:
(To Hazra) "Why do you address the Pure Atman as 'Isvara'? The Pure Atman is inactive
and is the Witness of the three states. When I think of the acts of creation, preservation, and
destruction, then I call the Pure Atman 'Isvara'. What is the Pure Atman like? It is like a
magnet lying at a great distance from a needle. The needle moves, but the magnet lies
motionless, inactive."
Namaskar.
Siva temples sung about in Saiva
Canons:
(Lesser known temples.)
tiru viRkudi - brindai mayAnam -
610 101.
This temple is on the bus route of Tiruvarur and Nannilam. After traveling about 5 kms in the main road one has to take a branch road and proceed for further 1 km. This is one of the eight places of Siva's heroic deeds. (Ashta Virasthanam). Here Siva is said to have killed Chandhasuran. The circle Siva made on the ground became a disc and killed the demon. Siva later is said to have given the disc to Vishnu.
Siva is called Virasthaneswarar. Uma is called ElavAr Kuzhali. The holy waters are two tanks called Shanku and Chakra tirthas. The temple tree is Tulasi Plant. Brinda means tulsi. The temple is also called brindai mayAnam, a burial ground full of tulsi plants. In the Utsava Murthi, i.e the metal image of Siva taken for procession, one can see Chakra (disc) on his hand.
Tiru Jnana Sambandhar has mentioned this temple in 10 of his verses.
*****
Tamizh New Year - Nandana - 2012-2013:
Today is the Tamizh New Year Day. Malayalees also celebrate the new year today calling it Vishu. In temples of Tamizh Nadu and Kerala there will be celebrations in the temples and homes. In the Asramam, both chnadramana yugadi and Tamizh New Year are celebrated with pumas for Matrubhuteswarar and Ramaneswara Mahalingam. In the Big Temple also there will be elaborate pujas.
I remember the milk abhishekam for Ganesa on the rock fort in Tiruchirapalli. In those days, when there were no plastic packets, milk would be carried in cans and devotees would climb about 300 steps and offer the milk to Ganesa. There will be abhishekam of milk to the deity up to 12 noon, where after, priests would do alankaram and pujas for Ganesa and distribute prasad around 1 pm. Devotees would be sitting on the hot rocks and slopes and in long queues go and pray to Ganesa in that rock fort temple.
*****
One Word from Bhagavan:
(continues...)
This metamorphosis is not ours to command. It is for us to be aware that we are commanded when we have purified our hearts and minds. Not before. We are the template which is acted upon. Learning about Sri Bhagavan's teaching requires patient attention. If we are full of our own preconceptions we may not hear the underlying meaning, for the words then are hollow and will have no lasting impact. Words in themselves do not bring us alive, on the contrary, they may bewilder and we may, through our laziness or ignorance deliberately misunderstood. It is the authoritative intent behind the words which is paramount. The teaching are meant to shake and awaken us; if we listen aright we catch fire and burn with a new intensity and range of active understanding. The ultimate teaching is not an answer but a silent transformation.
continued.....
One Word from Bhagavan:
continues....
There is a Moroccan Sufi story which illustrates our predicament:\
One day a woodcutter was asleep in the forest, when a long green serpent slithered up to him and slid into his open mouth and down his throat. The woodcutter woke up as the snake was suffocating him. Panicking, he managed to stand up and flap his arms about moaning as loudly as he could.
As luck would have it, a horseman was riding by at that precise moment. He saw the woodcutter waving his arms in distress. Having come from the neighboring land where snakes were plentiful, he realized immediately what had happened. Pulling out his whip, he leapt from his steed and began to lash the poor woodcutter's stomach with all his strength.
The woodcutter tried to protest, but half suffocated by the serpent and wounded from the horseman's seemingly unprovoked attack, he cold do nothing except fall to his knees. Displeased at the discomfort of its hiding place, the snake reversed up out of the woodcutter's throat and slithered away. When he saw that the woodcutter was out of danger, the horseman jumped back on his mount and rode off without a word. Hailing from a land where such attacks were frequent, he didn't give give the matter a second thought.
As he caught his breath, the woodcutter began to understand what had happened, that the horseman had attacked him in silence because time was of essence, before the reptile had injected venom into his bloodstream.
(In Arabian Nights, Doubleday, London, 2008)
continued.....
One Word from Bhagavan:
(continues....)
Ignorance is like that snake. It creates fear and confounds us. Its reality is far more immediate and apparent than our so called accurate descriptions of events. Our explanations lack the sharp directness of the experience. If we wish to truly understand we should hold fast to the experience and not explain it away. Then consider the guru's words and how lightly we can treat them if we are unmindful. In the holy traditions of all religions the sacred books are treated with great reverence. This is not just out of respect but in order to remind us that the contents are not to be treated casually. The implication is pay attention. Like a delectable taste we want to enjoy, we should roll the instructions round in our mind and let them mature.
Language implies there is someone communicating and that there is someone listening who are both on the same wavelength. This has serious implications for there are many conflicting strands of thought competing in us for dominance. Sri Bhagavan likens pure contemplation to a fortress which is attacked by sallies of thoughts. When we say 'I' it is not necessarily the same 'I' since, like monkeys, our mind jumps from one branch of thought to another. Our identification blinds us. How then do we communicate with ourselves and touch truth?
By being still. By not allowing the static of thinking to interfere with silence of direct understanding. All our efforts in meditation are meant to bring us to this crucial point, the bindu.
Sri Bhagavan tells us that all that He has composed can be encapsulated in one letter. It may be a letter written in dead ink on a page but in our heart it shines. He questions whether there is anyone who can write that, that is, identify and know it as separate from oneself?
(All letters in this book add up to a single, imperishable letter. This as written you have read. The single letter shines forever of its own accord within the heart. Who can ever hope to write it? - One Letter - The Collected Works of Sri Ramana Maharshi.).
continued.....
Sri Bhagavan and Mr. B,C. Das:
Talks No. 206:
Mr. B.C. Das, a lecturer in Physics
of Allahabad University, asked: 'Does not intellect rise and fall with the man?'
Maharshi: Whose is the intellect? It is man's. Intellect is only an instrument.
Devotee: Yes. Does it survive man's death?
Maharshi: Why think of death? See what happens in your sleep. What is your experience there?
Devotee: But sleep is transient whereas death is not.
Maharshi: Sleep is intermediate between two waking states, so also death is between two successive births. Both are transient.
Devotee: I mean when the spirit is disembodied, does it carry the intellect with it?
Maharshi: Spirit is not disembodied. The bodies differ. It may not be a gross body. It will then be a subtle body, as in sleep, dream and day-dream. Intellect does not alter; the bodies may differ according to circumstances.
Devotee: The spirit body is the astral body then?
Maharshi: The intellect is the astral body now.
Devotee: How can it be?
Maharshi: Why not? You seem to think that the intellect can be limited like a body. It is only an aggregate of certain factors. What else is the astral body?
Devotee: But intellect is a sheath?
Maharshi: Yes. Without intellect, no sheath is cognized. Who says that there are five sheaths? Is it not the intellect that declares thus?
*******
Sri Bhagavan and B.C. Das:
Talks No. 209:
Mr. B.C. Das, the Physics Lecturer,
asked about free will and destiny.
Maharshi: Whose will is it? 'It is mine', you may say. You are beyond will and fate. Abide as that and you transcend them both. That is the meaning of conquering destiny by will. Fate can be conquered. Fate can be conquered. Fate is the result of past actions. By association with the wise the bad tendencies are conquered. One's experiences are then viewed to that proper perspective.
I exist now. I am the enjoyer. I enjoy fruits of action. I was in the past and shall be in the future. Who is this 'I'? Finding this 'I' to be Pure Consciousness beyond action and enjoyment, freedom and happiness are gained. There is then no effort, for the Self is perfect and there remains nothing more to gain.
So long as there is individuality, one is the enjoyer and doer. But if it is lost, the divine Will prevails and guides the course of events. The individual is perceptible to others who cannot perceive divine force. Restrictions and discipline are for other individuals and not for the liberated. Free will is implied in the scriptural injunctions to be good. It implies overcoming the fate. It is done by Wisdom. The fire of Wisdom consumes all actions. Wisdom is acquired by association with the wise, or rather, its mental atmosphere.
*****
Sri Bhagavan and B.C. Das:
Talks No. 211:
Mr. B.C. Das, the Physics lecturer
asked, 'Yoga means union. I wonder
union of which with which?
Maharshi: Exactly. Yoga implies prior division and it means a later union of one with another. Who is to be united with whom? You are the seeker, seeking union with something. That something is apart from you. Your Self is intimate to you. You are always the Self. Seek it and be it. That will expand as the Infinite. Then, there will be no question of yoga, etc., Whose is the separation (viyoga)? Find it.
Devotee: Are the stones etc., be destined to be always so?
Maharshi: Who sees stones? They are perceived by your senses, which are in turn actuated by your mind. So they are in your mind. Whose mind is it? The questioner must find it himself. If the Self be found this question will not arise.
The Self is more intimate than objects. Find the subject and the objects will take care of themselves. The objects are seen by different persons according to their outlook and these theories are evolved. But who is the Seer, the cognizer of these theories? It is you. Find your Self. Then there is an end of these vagaries of the mind.
Devotee: What is mind?
Maharshi: A bundle of thoughts.
Devotee: Where from has its origin?
Maharshi: Consciousness of the Self.
Devotee: Then thought are not real.
Maharshi: They are not; the only reality is the Self.
*******
Siva temples sung about in Saiva
Canons:
(Lesser known temples.)
tiru nAttiyathankudi - 610 202
To reach this temple, one has to proceed from Tiruvarur and on the way to TirutuRaipoondi, one has to take a turn at MAvoor junction and go by the branch road.
This is the place where Kotpuli NAyanar was born. His image in a small shrine inside the temple. Siva is called ManikkavaNNar and Uma is called Malaimangai Ammai, daughter of the Mountain, the Himalayas. The tirtham (holy waters) is a tank called Soorya Tirtham. The temple tree (Sthala Viruksham) is Mango tree.
When Sundaramurti Swami came to this temple, he could not see the Siva Lingam and perplexed, he asked Vinayaka about it. Vinayaka showed his hand towards a direction where Siva's shrine is there. Hence Vinayaka is called kaikAtti moorthy, the One who showed His hand for direction.
Sundaramurti Swami has mentioned this temple in 10 of his verses.
*****
One Word from Bhagavan:
continues....
How can we be at one in our hearts with the innermost core of Sri Bhagavan's supreme teaching? How can we possibly resonate with that silent hum when our minds are filled with the noise of our rampant thoughts?
We know deep down that if we can stay attuned we will be effortlessly guided and moved in the right direction. Unfortunately we cannot always remain in this state. Our tendencies interfere and cause us to lose our hold. If we cannot remain in contact with its wonderful ascendancy we resort to words to elucidate and explain how we can come into union again with its wholeness. For this, grace acts quietly in the back of our minds reassuring us with the notion that there is an answer. There is an unseen power which subtly interweaves with us its persistent and invisible way. There is a single divine law which makes sense of all the chaos which surround us.
Sri Bhagavan related the story of Tattuvaraya, the great Tamizh advaitin whose guru Sorupananda, was to the outside world, an unknown idle man. Tattuvaraya composed a bharani praising his guru. Pandits who read the composition protested such a poetic form was normally reserved for those who killed more than a thousand elephants in battle. Tattuvaraya requested them to come with him and meet his guru, which they did. They were rapidly impressed with the sanctity surrounding Sorupananda and it is said, 'Remained in beatific peace for a few days, without the least movement.' Recovering their normal state of mind they realized the greatness of Sorupananda, saying that he had 'excelled the warriors in that he could subdue the ego, which is much more formidable task than slaying a thousand elephants.' ( # - Talks No. 262)
continued....
One Word from Bhagavan:
continues....
It is clear from the story told by Sri Bhagavan that though words may assist us, ultimately it is the silence of the guru alone which can purify our mind. The purpose of all our reading and listening is to seek that silence which can slay the thousand rampaging elephants
of our mind.
We should understand clearly that
silence is not a fixed mental state. It is not an object to be captured and manipulated according to our desire for peace. It does not have any perceptible characteristics. It is elusive and free of limitation. We can no more hold it than grasp the wind that caresses our faces. Sri Bhagavan said that 'A person may refrain from speech in order to avoid the obstacles of the outer world, but he should not consider that to be an end in itself. True Silence is really endless speech; there is no such thing as attaining it because it is always present. All you have to do is to remove the worldly cobwebs that enshroud it; there is no question of attaining it.' (Suri Nagamma, Letters from Sri Ramanasramam, Sept.3, 1947.)
We read the words of the guru and wait and listen for a clue that will transform us. When we hear the sound of birds it is for no other reason than to enjoy their melodious sound. There may be sense in the pitch and trill known to another bird, but for us it is simply pure delight. Similarly, when we hear the words of the guru, they touch a center in us that resonates in affirmation. Yes, yes, yes. If we hear the message correctly it should not be drowned with explanations but lived quiet joy. It is a song we discover and slowly replicate until it resounds with irrepressible urgency in the corridors of our mind. It suffuses our dreams and shapes our decision in daily life. We begin to sing the guru's song.
Who then can hope to write it. We are the song.
*******
Sri Bhagavan and B.C. Das:
Talks No. 213:
Mr. B.C. Das asked why the mind cannot be turned inward in spite of repeated attempts.
Maharshi: It is done by practice of dispassion and that succeeds only gradually. The mind, having been so long a cow accustomed to graze stealthily on others' estates, is not easily confined to her stall. However much her keeper tempts her with luscious grass and fine fodder, she refuses the first time; then she takes a bit; but her innate tendency to stray away asserts itself. And she slips away; on being repeatedly tempted by the owner, she accustoms herself to the stall; finally even if let loose she would not stray away. Similarly with the mind. If once it finds its inner happiness it will not wander outward.
*****
Sri Bhagavan and B.C. Das:
Talks No. 215:
........
In the course of conversation, Maharshi said that the subtle body is composed of light and sound and the gross body is a concrete form of the same.
The lecturer in Physics asked if the same light and sound were cognizable by senses.
Maharshi: No. They are super sensual. It is like this:
Gross: Iswara (Universal) - Universe ; Jiva (individual) - Body.
Subtle: Iswara - Sound and Light (nada and bindu); Jiva (individual) Mind and Prana.
Primal: Iswara (Universal) Atma - Self - Param - transcendtal; Jiva (individual)- Atma (Self) Param (transcendental)
They are ultimately the same.
The subtle body of the Creator is the mystic sound Pranava, which is sound and light. The universe resolves into sound and light and then into transcendence - Param.
******
Sri Bhagavan and B.C. Das:
Talks No. 220:
Mr. B.C. Das, the Physics lecturer, asked: Contemplation is possible only with the control of mind. And control of mind can be accomplished only by contemplation. Is it not a vicious circle?
Maharshi: Yes. They are interdependent. They must go on side by side. Practice and dispassion bring about the result gradually. Dispassion is practiced to check the mind from being projected outward. Practice is to keep the mind inward. There is a struggle between control and contemplation. It is going on constantly within. Contemplation will in due course be successful.
Devotee: How to begin? Your
Grace is needed for it.
Maharshi: Grace is always there. 'Dispassion cannot be acquired, nor realization of the Truth, nor inherence in the Self, in the absence of Guru's Grace,' the Maharshi quoted.
Practice is necessary. It is like training a roguish bull confined to his stall by tempting him with luscious grass and preventing him from straying.
Then the Maharshi read out a stanza from Tiruvachakam, which is an address to the mind, saying, 'O humming bee (namely the mind): Why do you take the pains of collecting tiny specks of honey from innumerable flowers? There is one from whom you can have the whole storehouse of honey by simply thinking or seeing or speaking of Him. Get within and hum to Him (hrimkara). (Tiruk kothumbi - Verse 3).
// thinaithanai uLLathor poovinil
then uNNathe
ninaithoRum kAnthoRum pesum
thoRum eppothum
anaithelum puLneha Anantha then
sorium
kunipudai yAnukke senRu oothAi
kothumbi. //
Devotee: Should one have a form in one's mind, supplemented with reading or chanting God's name in one's meditation?
Maharshi: What is mental conception except it be meditation?
Devotee: Should the form be supplemented by repetition of mantras or dwelling on divine attributes?
Maharshi: When japa is the predominating tendency, vocal japa becomes eventually mental, which is the same as meditation.
*******
CHANGE:
(Editorial - Mountain Path -
Aradhana 2003 - (April-June 2003):
Change dominates the world we inhabit today. Both in the external world and within ourselves there is an interrupted sense of change and, like divers contemplating a plunge into cold water, we tend to greet it with a mixture of eagerness and panic. The old traditions, the landmarks of our childhood, the certainties of our culture have been pushed aside in the modern insatiable hunger for something new. No longer can we take anything for granted, no longer can we expect any sense of enduring continuity and the process is accelerating. Our parents spoke of the difference between their own time and that of their grandparents. We speak of of the difference between our own time and that of five years ago, and the gap is shrinking.
Nevertheless, the need is felt for that of stability, and the search for it goes on. One way this manifests itself is in the worldwide hunt for gurus and that
tantalizing concept, enlightenment. What we seek is a reassurance that we rarely find.
If by good fortune, we encounter Sri Bhagavan's teachings we discover a rock of certainty, offering us a true refuge. These teachings can be adapted to any circumstance of our lives since they are not dependent on a special time or place. They touch that still point within us all which remains unruffled by circumstance. The only qualification is sincerity. The teachings are simple though much has been done to make them complicated! In fact, so much has been written about Sri Bhagavan's teachings, that one might assume everything has been written and thus developed its own jargon, losing the simplicity of its original essence in the process.
Sri Bhagavan Himself repeated again and again His fundamental constant question, 'Who am I?'. This is called Atma Vichara. He explained that this reiteration was like the 'sruti' or underlying note of music played in concert by the tambura, the one droning sound uniting the disparate portions of the musical work into a coherent whole. It is the one certainty from the lead performer launches out and creates from his imagination the elaborate line of the raga.
Each moment of our lives contains infinite possibilities if we are but aware. Until we rest in our still center there is a ceaseless search for answers to resolve the restive twitching and uncertainties of the mind. It is a conundrum and yet we want to exchange our uncertainty, our restlessness through the transformation of our inner or outer turmoil by the catalyst we call change! We think we will be the better for it. In some ways, we are, albeit temporarily. Then we start all over again.
Can we alter ourselves into something better as if we are a commodity subject to modification?
Sri Bhagavan's response would be inevitable. 'Who is it who wishes to change?' He did not advise anyone to renounce the world, as they would be simply be exchanging one attitude for another. The person who made the request sill comprised of the same tired set of habits.
continued...
R.Subramanian,
'One word from Bhagavan' is quite well written.Who has written this editorial?
Namaskar.
Siva temples sung about in Saiva Canons:
(Lesser known temples.)
tiruk kanRApoor - kaNNApoor -
610 207:
This temple is quite close to Tiruvarur and can be reached by the town bus.
Siva is said to have appeared from out of the stump that is used for tying cows and bulls. One Saiva lady married a Vaishnavite and she was praying to such a stump to which a calf was tied to, treating that as Siva Lingam. Once her husband understood the trick and tried to cut the stump with his axe. Siva appeared from out of the stump and He had cut on His body!
Siva is called nadu thaRi appar, One who is like a stump. In the stone image one can see the cut by axe even today. Uma is called MAdhumai ammai, one who has got eyes like bAdAm seeds. The temple tree (Sthala Viruksham) is a wooden palm tree! The tirtham (holy waters is a tank called Jnana tirtham.
Tiru Navukkarasar has mentioned this temple in 9 of his verses.
******
Dear Ravi,
The present editorial board (Jan-
-Mar. 2012) comprises 1) Christopher
Quilkey 2) S. Ram Mohan and 3) V. Subramanian. The Editor and Publisher is V.S. Ramanan. Any one of these could have written the editorial since the specific name is not mentioned.
Subramanian. R
Sri Bhagavan and T.K. Sundaresa Iyer:
Talks No. 55:
.....
Mr.T.K. Sundaresa Iyer, a devotee, was speaking of the chakras. Sri Bhagavan said: Atman (the Self) alone is to be realized. Its realization holds all else in its compass. Sakti, Ganapati, Siddhis, etc., are included in it. Those who speak of these have not realized the Atman. Atman is in the heart and is Heart Itself. The manifestation is in the brain. The passage from the heart to the brain might be considered to be through sushumna or a nerve with any other name. The Upanishads say pare leena - meaning that sushumna or such nadis are all comprised in para, i.e., the atma nadi. The yogis say that the current rising upto sahasrara (brain) ends there. That experience is not complete. For Jnana, they must come to the Heart. Hridaya, Heart is the alpha and omega.
*****
Sri Bhagavan and T.K. Sundaresa Iyer:
Talks No. 235:
Mr. T.K. Sundaresa Iyer was excited because someone in the town had spoken disparagingly of the Maharshi.
He did not retort and came away excited. So he asked the Maharshi what penalty should be paid for his failure to defend Him.
Maharshi: Patience, more patience, tolerance, more tolerance!
*****
Sri Bhagavan and T.K. Sundaresa Iyer:
Talks No. 299:
Mr.T.K. Sundaresa Iyer asked Sri Bhagavan about the source of sound.
Maharshi: The general opinion is that para (sound) comes from the Muladhara (the solar plexus) at the bottom of the spine. All sounds beginning from Vaikhar (thought form) are contained in para which proceeds from Kundalini. And Kundalini is not different from the Heart. In fact the whole shadadhara (six fold center) is contained in the heart.
The sushumna with its source Kundalini is included in the Heart. A visitor asked about antarena taluke sendrayonih.
Maharshi: Indrayoni together with the sushumna nadi is contained (leena) in para.
******
"A lady devotee who lived nearby complained to Bhagavan that she had not been able to come to the hall for 15 days because she had to attend to relatives who had come to stay. He replied, "That is good. It was better that you were home with your relatives and that your mind was here, than if you had been here and your mind had been thinking of them"
Sadhu Om
Michael James
CHANGE -
(Editorial - Aradhana - 2003)
continues....
The startling power of the question 'Who am I?' goes to the heart of our dilemma. The first time we truly hear this question is memorable. It is actually a blessing, because in our search for the answer, we can never totally return to the delusion in which we were drowning. a lifeline is thrown to us and if we are alert, we cling to it.
Our mind in its ceaseless struggle can never fully observe itself. Something else discerns such alterations. It is for this reason we call our immutable core the
Self, because it is the impartial witness of all our actions, and it seems, the source of all our activity. For would action occur if we were not there to be aware of them?
The aim of our practice is to remain focused in the moment. When we understand that there is deep within us something very real but, unlike everything else, is not subject to change, we recognize the true nature of ourselves what we call the Self. The equivalent philosophical term, Purusha means that which 'sees'. Our aim in the practice is to bring about a change in the quality of the mind. We do this by either Atma Vichara or other 'techniques', which clear the mind of its restlessness and introduce a Sattvic state. An analogy would be the mirror that is cleaned so its reflection is pure. The essential purpose is to reduce the ignorance (avidya), so that the understanding that was always there can come to the surface. We know this has occurred when there is peace and contentment deep within us.
In our modern world, we are confronted by many challenges; the challenge to be educated, the challenge to find a job and, what is more, keep it; the challenge of fulfilling family relationships, of health, of remaining balanced despite the contrary tensions in our lives. We may have progressed beyond the insecurities of famine and plague, but nonetheless the challenges are there and more subtle.
We read today about cloning and the global quest to map the human genetic code. It may sound like a science fiction but eventually it will be possible for designer babies to be created. Then, who are they in the flux of existence? We are told in Vedanta we are not our bodies nor our minds but who are they who are born with a deliberate intent by scientists to create specific characteristics in an individual? We may be revolted by these scientific explorations but it begs the question. Who are we?
The whole fabric of human identity has and will continue to change. This phenomena is visible all over the world. We know this no0t only by intimations from scientific research, but also in society itself where there are dramatic shifts. We can see this in the current mania to value everything according to money. There is race to gather as much as possible in the hope that its accumulation will give both happiness and security, even though the most cursory look at those who have achieved riches proves the fallacy of that idea.
continued.....
CHANGE -
(continues...)
In tradition, the crucial concept of Vedanta is the idea of Brahman. The word comes from Brih, to grow, expand; and man, to think, thought. there is no end to Brahman. There is no end to its conception or thought. It cannot be defined or encapsulated and no matter how far or fast man manages to travel, that is not even a fraction of the speed or scope of thought, which is limitless. From this, we derive the notion that Brahman is changeless since it appears static relative to the endless fluctuations of our superficial minds. This is a misunderstanding because Brahman is
actually very much alive. It is pure consciousness not limited by any concept, and that includes the misguided idea that is frozen in time.
Brahman has two aspects. Saguna, with form and Nirguna, without form. By the very idea of its supreme quality of expansion, its Saguna aspect, it encompasses all activity. And we think of its Nirguna aspect of being as that which is unaltered by all circumstances because it has no form and therefore, no limitation.
Brahman is both these so called qualities and yet, as in all these Vedantic concepts, it is neither.
On a personal level, when we ask, 'Who am I?' it is a direct appeal to that untroubled, clear center within us. The fullness in the Heart. We know it is there. How can we know it exists, we cannot rationally say because it defies our normal faculties.
Similarly, we cannot place Brahman in the grip of a narrow vision. We can either expand our minds to the infinite or, as we more often do, bring Brahman down to a petty level by mis-identification with some thought. This anthropomorphism is called ajnana. It is ignorance. It confuses the absolute with the relative.
Though people nowadays seek to change their circumstances to the point where they feel that they are avid for anything new, they confuse apparent change in exterior stimulation with true inner change. The desire for change, for translation into what we instinctively feel is our true nature, is fundamental to us all. However the fear of fundamental change allows us to seek out, and be content with the superficial excitement of cosmetic stimulation. It is to do with the apprehension we feel at the supposed loss of individual identity. Sri Bhagavan is there as a constant reminder that what we achieve is gain rather
than loss, but it is hard to think of letting go of the only distinctiveness we know.
continued......
CHANGE:
(continues...)
The first rough draft published by
Human Genome Project concluded that the human has about 30,000 distinct genes, and that 99.99 percent of these are identical in all humans. We are all much the same and yet the apparent differences are tremendous and accounted for by less than 0.01 percent of our total genetic material.
Although we are aware that each moment is unique, we resist this knowledge because we try in our ignorant way to repeat the regular, familiar motions, namely the Samskaras. When everything is unaltered, including our search for change, we feel secure. Actually, all we do is to freeze our perception into a tight band of limited consciousness. We become insulated to change and dwell in the delusion that our static existence replicates Brahman. It does not. It reveals an opposition to life by reinforcing our conditioning. We neither grow nor expand. Our knowledge is limited.
In this respect, we should be grateful for true change because when it does come, we are taken out of ourselves. Our illusions are shattered and our eyes opened to a new world. Moreover, change can be
expected once we enter the circle of Sri Bhagavan's grace.
An example of radical change is depicted in Viktor Frankl's Man's Search For Meaning. The book relates his harrowing experiences in a Nazi concentration camp. A professional doctor, he was assigned to the crude infirmary where he had little more than a few weak pain killer tablets for the numerous patients.
He writes: "Some details of a particular man's inner greatness may come to one's mind, like the story of the young woman whose death I witnessed in a concentration camp. It is a simple story. There is little to tell and it may sound as if I had invented it; but to me it seems like a poem.
"This young woman knew she would die within the next few days. But when I talked to her she was cheerful in spite of this knowledge. 'I am grateful that fate has hit me so hard', she told me. 'In my former life I was spoiled and did not take spiritual accomplishments seriously.' Pointing to the window of the hut, she said, 'This tree here is the only friend I have in my loneliness.' Through the window she could see just one branch of a chestnut tree, and on the branch were two blossoms. 'I often talk to this tree', she said to me. I was startled and didn't quite know how to take her words. Was she delirious? Did she have occasional hallucinations? Anxiously I asked her if the tree replied. 'Yes.' What did it say to her? She answered, 'It said to me, 'I am here - I am here - I am life, eternal life.'
In the beginning, we would fear change but now with Sri Bhagavan illuminating the still center in our hearts we are courageous and are ready to face the unknown, the infinite possibilities, and the inevitability of change. The Grace is always available. All we need do is ask. As Swami Vivekananda paraphrased the Katha Upanishad (1.iii.14): 'Arise, awake! (And) stop not until the Goal is reached!'
After all, what have to lose?
CONCLUDED.
Hello, everyone.
I think that about bhakti Bhagavan said we should surrender to Ishwara not to Brahman.
Is it correct?
Like jiva and world Ishwara is also illusion and mental concept that ego create.But Ishwara is expressed as Supreme being and control world and fate of jiva.
And jnani is expressed as ishwara himself.Iswara is also expessed as manifest brahman.
It is a little confusing for me.
Shiba wrote:
"I think that about bhakti Bhagavan said we should surrender to Ishwara not to Brahman."
This is a complicated topic since we are trying to answer "a-state-of-No-Mind" with the mind.
My understanding:
All that exists is Brahman. This Brahman when viewed with the glasses of mind is Ishwara. As long as mind is there, Ishwara is only Real and not Brahman.
Surrender is done by the mind and hence it has to be to Ishwara (who is Brahman viewed by the Mind). As surrender procedes and the mind starts dying, Brahman comes out from Ishwara since the glasses are slowly removed.
Since I am writing the above with my mind, I cannot guarantee that it is correct.
Regards Murali
shiba,
"I think that about bhakti Bhagavan said we should surrender to Ishwara not to Brahman"
Yes,this is correct.
"Iswara is also expessed as manifest brahman"
Brahman manifests as Jiva and World.'isvara' is infered only.Jiva is subject to mAya whereas isvara the Ordainer and ruler,he is not subject to maya.He is the wielder of the power of maya.
you are right in saying:
"But Ishwara is expressed as Supreme being and control world and fate of jiva"
"Like jiva and world Ishwara is also illusion and mental concept that ego create."
This is a very lofty thought and has to be approached carefully.
We may try to understand it this way-Let us say a child is playing with toys in the form of elephant lion tiger,etc.The child considers them as real elephant lion and tiger.In playing thus,accidentally one of the tusks of the elephant broke and the child cries aloud.The Mother of the child rushes to the spot and understanding what had happened ,fixes the broken tusk and ties a bandage around it.She now consoles the child saying that the 'Elephant is now okay'.The Child is consoled and is happy.What happens as the child grows up?It understands that they are 'Toys' and that the Mother who played 'Doctor' was only doing so to satisfy the importunities of the child.
Jiva is like this 'Child' and isvara is the Mother(Brahman)who played 'Doctor'.
When the child grew up and understood the Toy(world)as a toy(unreal),the 'Doctor' is resolved back as Mother.
I have just given the above story for understanding only.
As the Jiva gains in maturity through the experiences it gains in the manifest world as happiness and suffering,it enquires into the state of affairs and comes to understand that duality is an appearance and one without a second is all that exists.Brahman alone is(Even this is a thought!)
Hope it helps.Yes,as far as words go ,you are right,except when you say 'Brahman is isvara manifest'.
Please note that only 'jiva' and 'World' are seen as manifested and 'isvara' is infered only.Isvara is not manifest.Yet we may say 'Isvara' when perceived through sadhana is Saguna Brahman or Brahman perceived with attributes.
Brahman iitself is beyond attributes.
If we actually study classic advaitic literature,we can easily get lost in polemics.
-----------------------------------------------------------------------------------------------------------------------------------
Namaskar.
Siva temples sung about in Saiva
Canons:
(Lesser known temples.)
tiru thalai AlangAdu - 612 103:
This temple and village is on the bus route between Kumbakonam and Tiruvarur. Alam is a type of tree and AlangAdu means the jungle of such trees. There is one Tiru Alangadu, near Chennai and that is the place where Karaikal Amma was shown the cosmic dance.
Siva is called Ada valla iswarar. Uma is called Madanthai Amma. "madanthai"means only a young girl.
The tirtham (holy waters) is called Sanku Tirtham. Tiru Navukkarasar has mentioned this temple in 10 of his verses.
This place is also said to be the place where Daruka forest sages sent the demon 'apasmaran', the dwarf representing 'ego', upon Siva.
***********
Sri Bhagavan and T.K. Sundaresa Iyer:
Talks No. 510:
Mr. T.K. Sundaresa Iyer read out a passage from a book which admitted of five different divisions of antahkaranas as follows:
a. ULLam. b. mind. c. intellect.
d. chittam. e. ahankaram, ego.
Sri Bhagavan said: Four divisions are usual. The fifth item ULLam has been brought to correspond to five tattvas thus.
a. ULLam - Consciousness is Akasa tattva, from the cranium to the brows.
b. Manas - thinking facility - is Vayu (air) tattva from the brows to the throat.
c. Buddhi - intellect is Agni (light) tattva from the throat to the heart.
d. Chitta (memory) is Jala (water) tattva, from the heart to the navel, and
e. Ahankar (ego) is Prithvi, (earth) tattva from the navel to the coccyx.
ULLam is thus pure mind or the mind in its pure being, i.e. mind divested of all thoughts. It is the ether of the mind corresponding to the expanse of mind without being crowded by thoughts. When a person
wakes up from sleep, the head is raised and there is the light of awareness. This light was already there in the heart, which is later reflected on the brain and appears as consciousness. But this is not particularized until ahankaram steps in. In the undifferentiated state it is cosmic (cosmic mind or cosmic consciousness). This state lasts usually for a minute interval and passes off unnoticed. It become particularized or differentiated by the intrusion of the ego and the person says 'I'. This is always associated with an entity (here, the body). So the body is identified as 'I' and all else follows.
Because uLLam is only the reflected light, it is said to be the moon. The original light is in the Heart which is said to be the Sun.
******
Thank you very much for your kind replies, Murai and Ravi.
Both your comments are impressive and make me think more deeply.
Unreality of the world is difficult to understand but when I think about dream, I can think it can be.Unreality of Ishwara is more difficult to understand for me.For, He is not like insentiment world but the ordainer of the world and jiva.And we jiva created the ordainer??
But that I dont know that I am Brahman is expressed as wonder of wonder by Bhagavan. Then, every thing which seems impossibe is possible.
Thank you.
Sri Bhagavan and T.K. Sundaresa Iyer:
Talks No. 511:
.........
.........
Mr. T.K. Sundaresa Iyer later asked something about mukta loka (region of liberated souls). Sri Bhagavan said that it meant the same as Brahmaloka.
Devotee: Asked if some sukshma tanu (subtle body) such as pranava tanu or suddha tanu (tanu = body) was required to gain such loka.
Maharshi: Pranava means Real Japa It is however interpreted to be A,U, M, Nada and Bindu. Of these the first three are interpreted as Visva, Taijasa, Prajna and Virat. Hiranyagarbha, Isvara, Nada and Bindu correspond to prana and manas, mind.
The MAndukya Upanishad speaks of the three matras and turiya matra. The final meaning is that it represents the real state.
To a further question, Sri Bhagavan answered: There are said to be Panchpada Mahavakyani (maha vakyas with five words). e.g. Tat tvam asi ati jnanam. (You are That is the great Truth). The first three words have their lakshya artha (significance), of which signify only the one Truth. So many efforts and so much discipline are said to be necessary for eradicating the non existing avidya!
******
Ulladu Narpadu - Main Text - Verse 11:
aRivu uRum thannai aRiyAthu ayalai
aRivathu aRiyAmai anRi - aRivo
aRivu ayaRku AdhArath thannai aRiya
aRivu aRiyAmai aRum.
It is but a play of ignorance if the knowing subject knows what appears as 'outside' of oneself, namely, the world and its objects (relative to his existence - the Jiva bodha), without enquiring and knowing his own true nature. Can this be called true wisdom? When the ego-self that remains as the base and support of the knowledge of the objective world and its opposite, namely ignorance, enquires within and knows the truth of Reality, the nescience or the jiva bodha, namely knowledge of the objective world and the ignorance of it, will both disappear for ever.
The jiva knows the world and the objects in it, all of which he thinks are outside him. But never does he know his own self, the very form of knowledge. He never knows who the perceiver and knower really is. Can the knowledge of the phenomenal world along with ignorance of the Self by the knower be real knowledge?
Knowledge of the world and the objects in it or the ignorance of both is relative to the knowing subject, jiva, who confines his consciousness to his body-mind complex. Anything that is 'other' than this stuff (body-mind complext) is the 'other' (ayal) of him. Knowledge acquired about the world or the objects of the world cannot be wisdom, for worldly knowledge or the absence of it, namely ignorance, has for its stay and support the ego, 'the primal nescience'. Hence objective knowledge and the absence of it are still a play of ignorance; they being the products of ignorance.
Therefore an inquiry into the knowledge of the effect (the world phenomena) but not the cause (the ego, the projector of world phenomena) cannot endow one with knowledge.
An inquiry into the cause will reveal the knowledge of the effect.
Ajnana, ignoring the substratum of Brahman, knows the world of names and forms superimposed by the mind, which are believed to be real, thus causing the bondage of being caught up in them.
continued....
Ulladu Narpadu - Main Text - Verse 11:
continues....
But the Self is not only the very seat of knowledge but Knowledge itself. The Self lends its light to the mind, and the mind's intelligence, which is borrowed from the Atman, lights up the world and the presence of objects or the absence of them. There it is the substratum for knowledge. For one who experiences his identity with Brahman, in that direct experience of being the Atman, the experiencer of the knowledge, the ego dies. One becomes, nay is All, where there is no 'other', and knowledge and known merge into him. They are no longer independent existences and are not apart from the Self. Therefore the knowledge of the Self alone is true
knowledge, and abiding as Atman is called the right awareness. Sri Bhagavan asks, 'Without knowing the knowing self, to know the other - can it be true knowledge?'
Normally, the knowledge of the worldly objects -- known through the five organs of perception, and considered as knowledge by the jivas - arises simultaneously wit the ignorance of some other objects. The jiva says he knows some while he does not know the others. But from the absolute standpoint, both fall within the realm of ignorance. The experience of being the Atman disproves the existence of both knowledge and ignorance. Therefore knowing is not knowledge. Existence is Knowledge.
AyaRku (other) here has two different meanings. The 'other' of knowledge, namely ignorance is one. What the knower thinks as 'other' as apart from him, namely the known world or the universe, is the other meaning. The Reality, being the stay and support of not only the knower but also of the known and knowledge, when realized, reveals that known and knowledge are not different from the Self. (See also Ramana Gita, 12.5.: The knower that is cut off in experience from the Real, knows the known and the knowledge to be separate from himself.)
The base and support of the mind and the world that is illumined by the mind by virtue of the reflected light of Atman in the mind, is the ego. The place it (the ego) rises and falls into is the form of Truth, the Atman. If the Self, the very form of knowledge that shines eternally as the basis of all, is known, this relative knowledge and the absence of it will cease. This is real knowledge. This is the upadesa of Sri Bhagavan.
concluded.
(Source: Smt. T.R. Kanakammal; Dr. T.M.P. Mahadevan.)
*****
shiba,
"Unreality of Ishwara is more difficult to understand for me.For, He is not like insentiment world but the ordainer of the world and jiva.And we jiva created the ordainer??
Very good question.I will try to give another analogy to explain the significance of this.
Let us say that Brahman is like Light which is colurless.If this light passes through the prism of Maya,it splits into the VIBGYOR spectrum with violet at one end and red at the other end.Yes,we have ultraviolet beyond violet and infrared below Red.
Each jiva may be likened to one ray of this spectrum-The Isvara as such is the complete Spectrum.
The moment we remove the prism ,differentiation ceases and only Light alone exists.No more differentiation as jiva and isvara exists.
In other words,the pure Light(Brahman)appears as isvara,differentiated light with the complete spectrum to the jiva,who is just a tiny tiny part of the differentiated light.
In truth both the jiva and isvara are Light only(Brahman),when the differentiation ceases through the prism of Maya.
In other words,we may say that when jiva,world and isvara are taken as having seperate existence,this sense of seperation is unreal.What is real is that they are all just 'Brahman'.This is what is to be Realized.
In other words w
hen the jivahood is given up isvara is understood as identical to Brahman.Brahman alone is!
So it is not as if we are praying or surrendering to an 'unreal' isvara!
Hope I have not confused your earlier understanding!
Namaskar.
Thank you very much for your kind comment, Ravi.
Your beautiful example remind me of the verse 24 of Upadesa Saram.
When I say that ego create Ishwara,I feel some arrogance toward Ishwara. I dont want to be arrogant toward Ishwara. Then, by reading your comments following idea occured to me.
When rope is seen as snake, it can be said it is a sort of creation. But can we be proud of this creation? Though snake make us fightened, Iswara make best for our spiritual developments. So, even through ego, Brahman dont lose his lofty nature and bestow us his grace by appearing to become Iswara.
Thank you.
Food and Values - Sharada Bhanu:
(An article from Mountain Path, Jan-
-Mar. 2012)
The rate of food inflation in India was almost 20% in June 2010. While we no doubt, rejoice that the rate has fallen around 12% in November 2011, prices, of course, have not. Today a kilo of raw rice in a Chennai shop would cost Rs. 40.00 and a small bunch of spinach Rs. 10, a kilo of moong dal, approximately Rs 75.00. One notes that Rs. 5 was once enough to purchase Sri Bhagavan's devoted attendant Kunju Swami, the single meal every day on which he lived for a month. Cost is notoriously easier to determine than value. What was the value of the meal of gathered greens and scanty, begged rice that Keeria Patti served to Sri Bhagavasn on the hillside of Arunachala?
So many of the most endearing and memorable anecdotes from Sri Bhagavan's life revolve around food. One remembers the cold soaked rice He received with a piece of pickle, when He first arrived at Tiruvnnamalai - the first gift from Arunachala; or at the time Sri Bhagavan tried to fast and ended up overfed by loving devotees who would not take 'No.' This writer loves the moment when He read the mind of Muruganar's wife - everyone was in deep meditation but Meenkashi's heart was very humanly dwelling on a tumbler of coffee. Sri Bhagavan mischievously laughed at her but also displayed His gentle grace - at the next moment, the coffee arrived!
Sri Bhagavan's compositions also reflect this focus. the 'Marital Garland of Letters', as is well known, was composed in order that devotees could ask for food. The Appalam Song uses the allegory to persuade His mother to make those 'appalams' that will put an end to desire. The values that He silently taught were often conveyed through food.
Most accounts of Sri Bhagavan mention His scrupulous sharing of food with all and His indigent refusal of any extra helping or special treatment. It is recorded that He ceased to drink coffee because late comers received a more watery cup and tried to share even His medicines with all, rather than appropriate expensive edibles to His exclusive use. Disciples attest that He frequently preferred simple, even badly cooked food, offered with love to delicacies which others desired. As He ate with intense relish the course, cold dosas brought by an old devotee, refusing the sweets others were eating, who doubts that He was tasting the love of His bhakta? How often He compassionately waited for the food from Mudaliar Patti or Echammal though their contribution was no longer required and was only a small part of what would be served in the Asramam!
continued.....
Food and Values:
continues....
Paradoxes abound - the delicate precision of taste which made Him an infallible authority when a dish was to be prepared was in contradistinction to the complex indifference with which He mixed all items while actually consuming food. One thinks of the culinary skill and imagination He showed in combining greens into a tasty upuma and His famed refusal to waste any edible substance, as seen in His cooking stone-hard eggplant stalks into a delicious curry. Preferring less to more, He considered rice, sambar, and a single vegetable quite adequate, and advised a lady, who once served thirty two dishes on His leaf, to avoid such an expense of energy and time in preparing what would make those who had nothing, needlessly envious and reflect credit on those who had nothing, needlessly envious and reflect discredit on those who consumed, for enjoying a life style inappropriate to sadhus.
One remembers that He ceased to cut vegetables after He found out that the peel had been thrown away instead of being fed to the cattle. Some of His rebukes were administered on the issue of food and sometimes must have stemmed to the unfortunate sufferers in excess of what they deserved. Muruganar was once told that his uneven chopping of greens was all of a piece with the disastrous way he had conducted his family life! Muruganar, poet and renunciate, who had surrendered both career and wife to live at the feet of Sri Bhagavan, brooded over the incident and then pointedly informed his guru that he should have set an example by leading a family life himself. (chikkena kudi vazhkai nadathume...) Sri Bhagavan laughed.
As is well known, in India, the elaborate taboos that govern the sharing of food can make the breaking of such taboos, a complex act of intimacy. A family with a sick member, sent a child to collect water in which Sri Bhagavaa
washed His hands after taking His meal, believing that consuming this water would cure illness. When Sri Bhagavan found out, He stopped anyone to take this water or eat off His used leaf plate. The erring family was miserable as they had taken away the privilege of any devotee of Sri Bhagavan to secretly partake of the food that the guru had tasted. An act that Sri Ramanuja is said to have yearned to perform towards his non brahmin guru. Sri Bhagavan steadily nudged devotees to show their bhakti in mental acts of surrender or inquiry and tried to discourage their assumption that He was identical with His body, hence perhaps this ban.
Yet, He could ignore taboos and give with simple generosity. One thinks of His allowing Annamalai Swami, a non brahmin, to cook breakfast early one morning with Him, too early for any caste conscious person to notice or object. Annamalai Swami, always busy erecting buildings, never free to sit in the Old Hall and listen to Sri Bhagavan's answers, infinitely prized the moments when he had Sri Bhagavan to himself.
Or the time, when He gave Suri Nagamma the rest of the piece of dry coconut that He was eating, saying it was very tasty, there was none left in the kitchen and this was her share. She had come just in time. She received it from His hands as a piece of incredible good fortune.
continued....
Hi David/friends
I am an avid devotee of Bhagwan. But i have this strong doubt which i hope someone can throw light on?
Bhagwan loved Periya Puranam and nayanar saints. But these saints were very critical of Jains(& Buddhists) and their doctrines. Is this not intolerance. Bhagwan even seems to approve this tendency? I love Jain/Buddhist ideology of non-violence and meditation.
Shiba Wrote:
"So, even through ego, Brahman dont lose his lofty nature and bestow us his grace by appearing to become Iswara."
It is the mischief of the mind to think that one is Real another Unreal, one is different from other etc., etc.,
Unreal in vedantic sense means - not seeing directly but through a medium and hence colored by the medium. It does not mean that what is seen does not exist. Here the medium happens to be "mind" In this sense, even the world is Real if accepted as a manifestation of Brahman but unreal we see it now (i.e., colored by the mind).
If we "think" of Brahman, it is called "Ishwara".
If we intensely "think" of Ishwara and thereby reach a stage where there is no thought, what is left is Brahman.
Leaving aside these flowery words, the practical course of action open for us - EITHER surrender to the Ishwara as described by our respective religions/upbringings OR question the "I" OR do both of them till one of them becomes dominant.
Regards Murali
Murali/Shiba,
Wonderful post by Murali.I think shiba also means the same,only that her usage of English is a little different.
Namaskar.
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