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 4001 – 4200 of 5000 Newer› Newest»Siva temples sung about in Saiva Canons:
(Lesser known temples.)
tiruk kaLar - 614 720:
This temple can be reached on the way to TirutuRai poondi from another small town called MannArgudi. It is a large temple where Sage Parasara and Sage KALavA are said to have worshipped Siva. It is also the temple where Sage Durvasa was shown the cosmic dance by Nataraja.
Siva is called kaLarmunai natheswarar. Uma is called Azhkesari Amma. The tirtham (holy waters) is a tank called Durvasa Tirtham.
Tiru Jnana Sambandhar has mentioned this temple in 11 of his verses. The shrine of Vinayaka with right twisted trunk, is quite famous.
*******
Major Chadwick Day - 17.04.2012:
Today is the day on which Major Chadwick (Sadhu Arunachala) merged with Sri Bhagavan.
Major Chadwick was admitted in the C.M.C. Hospital in Vellore. His tongue had swollen so much that it filled the entire mouth, preventing him even making noises. The doctors put questions to him and he could not reply. His end was nearing. A few devotees from the Asramam went to Vellore to see him and comfort him. Surprisingly, Sri Chadwick, started speaking to them. "Today is Easter!" he said. When it was pointed out him that Easter was a few days hence, he clearly answered them, in his usual loud, clear voice. "Yes! I know. But, for me today is Easter!"
Yes. That was the day of resurrection for this Ramana-bhakta. Who spoke those words but the Self within?
(Moments Remembered, V. Ganesan)
*
One day, Major Chadwick who had settled down at the Asramam and had never even thought of going back to England, called Sri K. Natesan and requested him to show Sri Bhagavan a piece of paper, in which he had given a definition for Self Realization. Sri Bhagavan read it and appreciated it very much. The slip of paper contained the words:
"Self realization: It is death while yet alive of that which lives after death."
(Source: as above.)
*
Once, while talking about Major Chadwick, Sri Bhagavan remarked: 'Chadwick was with us before he was one of us. He had a desire to be born in the West, and that has been fulfilled!"
(Source: as above.)
*
Once Major Chadwick affirmed: 'To try and describe my reactions when I first came into the presence of Bhagavan is difficult. I felt tremendous peace of His Presence, His graciousness.'
********
Major Chadwick Day: 17.04.2012:
Sri Bhagavan and Major Chadwick:
Talks No. 87:
Major Chadwick, an ardent English devotee, asked, "Why did Jesus call out 'My God!' 'My God!' while being crucified?"
Maharshi: It might have been an intercession on behalf of the two thieves who were crucified with Him. Again a Jnani has attained liberation even while alive, here and now. It is immaterial as to how, where and when he leaves his body. Some Jnanis may appear to suffer, others may be in Samadhi, still others may disappear from sight before death. But that makes no difference to their Jnana. Such suffering is apparent only to the onlooker and not to the Jnani, for he has already transcended the mistaken identity of the Self with the body.
Talks No. 88:
The same gentleman asked: "What is the significance of Christ in the illumination of St. Paul?"
Maharshi: Illumination is absolute, not associated with forms. After St. Paul became Self conscious he identified the illumination with Christ consciousness.
Devotee: But Paul was not a lover of Christ then?
Maharshi: Love or hatred is immaterial. The though of Christ was there. It is similar to Ravana's case. Christ consciousness and Self Realization are all the same.
*****
Major Chadwick Day - 17.04.2012:
Sri Bhagavan and Major Chadwick:
Talks No. 95:
A question was raised as follows by Major Chadwick:-
Mr. Edward Carpenter, a certain mystic, has written in a book that he had Self Realization on some occasions and that its effects lasted sometimes afterwards, only to be gradually lost. Whereas Sri Ramana Gita says, 'Granthi, snapped once, is snapped for ever.' In the case of this mystic, the bondage seems to have persisted even after Self Realization. How can it be so?
The Maharshi cited Kaivalya Navaneetam as follows:
The disciple, after realizing the all shining, unitary, unbroken state of Being Knowledge Bliss, surrendered himself to the master and humbly prayed to know how he could repay the master's Grace. The Master said:
"My reward consists in your permanent unbroken Bliss. Do not slip away from it."
Devotee: Having once experienced the Supreme Bliss, how can one stray away from it?
Maharshi: Oh yes! It happens. The predispositions adhering to him from time immemorial will draw him out and so ignorance overtakes him.
Devotee: What are the obstacles to remaining steady in unbroken Bliss. How can they be overcome?
Maharshi: The obstacles are:
1. Ignorance which is forgetfulness of one's pure being.
2. Doubt which consists in wondering if even the experience was of the Real or of the unreal.
3. Error which consists in the 'I am the body' idea, and thinking that the world is real. These are overcome by hearing the truth, reflection on it and concentration.
The Master continued: Experience is said to be temporary or permanent. The first experience is temporary and by concentration it can become permanent. In the former, the bondage is not completely destroyed. It remains subtle and reasserts itself in due course. But in the latter, it is destroyed root and branch, never to appear again. The expression yogabhrashta (those who have fallen down from the yoga) in Srimad Bhagavad Gita refers to the former class of men.
Devotee: Is then hearing the Truth meant only for a limited few?
Maharshi: It is of two kinds. The ordinary one is to hear it enunciated and explained by a master. However, the right one is to raise the question for oneself and seek and find the answer in oneself as the unbroken 'I-I'.
To be reflecting on this experience is the second stage. To remain one pointed in it is the third stage.
Devotee: Can the temporary experience be called Samadhi?
Maharshi: No. It forms part of the third stage.
Devotee: It looks then as if even hearing the Truth is limited to a very few.
Maharshi: The seekers fall into two classes. Kritopasaka and Akrtipasaka. The former having already overcome his predisposition by steady devotion, his mind thus made pure, has had some kind of experience but does not comprehend it; as soon as instructed by a competent master, permanent experience results.
The other class of seeker needs great effort to achieve this end. How will the hearing of the Truth, reflection and concentration help him?
They comprise upasana (nearest approach to the Truth) and will end in his Self Realization.
The fourth stage is the final one of liberation. Even there some distinction is made according to the degree, as
1. the knower of the Brahman - Brahmavid.
2. Brahmavid vara
3. Brahmavid varya
4. Brahmavid varishta.
But all of them are in fact liberated even while alive.
*******
Major Chadwick Day - 17.04.2012:
Sri Bhagavan and Major Chadwick:
Talks No. 96:
Major A.W. Chadwick: Of what nature is the realization of Westerners who relate that they have had the flashes of cosmic consciousness?
Maharshi: It came as a flash and disappeared as such. That which has a beginning must also end. Only when the ever present consciousness is realized will it be permanent. Consciousness is indeed always with us. Everyone knows 'I am!' No one can deny his own being. The man in deep slumber is not aware; while awake he seems to be aware. But it is the same person. There is no change in the one who slept and the one who is now awake. In deep sleep he was not aware of his body. There is body consciousness. In the wakeful state he is aware of his body; there is body consciousness. Therefore the difference lies in the emergence of body consciousness and not in any change in the Real Consciousness. The body and body consciousness arise together and sink together. All this amounts to saying that there are no limitations in deep sleep, whereas there are limitations in the waking state. These limitations are the bondage; the feeling 'The body is I' is the error. This false sense of 'I' must go. The real 'I' is always there. It is HERE AND NOW. It never appears anew and disappears again. That which is must also persist for ever. That which appears anew will also be lost. Compare deep sleep and waking. The body appears in one state but not in the other. Therefore the body will be lost. The consciousness was pre-existent and will survive the body. In fact, there is no one who does not say 'I am'. The wrong knowledge of 'I am the body' is the cause of all the mischief. The wrong knowledge must go. That is Realization. Realization is not acquisition of anything new nor it is a new faculty. It is only removal of all camouflage.
Major Chadwick: I try to shake off the body.
Maharshi: A man shakes off his clothes and remains alone and free. The Self is unlimited and is not confined to the body. How can the body be shaken off? Where will he leave it? Wherever it is, it is his still.
Major Chadwick: (Laughter.)
Maharshi: The ultimate Truth is so simple. It is nothing more than bring in the pristine state. This is all that need be said.
Still, it is a wonder that to teach this simple Truth there should come into being so many religions, creeds, methods and disputes among them and so on. Oh the pity! Oh the pity!
Major Chadwick: But people will not be content with simplicity and they want complexity.
Maharshi: Quite so. Because they want something elaborate and attractive and puzzling, so many religions have come into existence and each of them is so complex and each creed in each religion has its own adherents and antagonists.
For example, an ordinary Christian will not be satisfied unless he is told that God is somewhere in the far off Heavens not to be reached by us unaided. Christ alone knew Him and Christ alone can guide us. Worship Christ and be saved. If told the simple truth -- The Kingdom of Heaven is within you - he is not satisfied and will read complex and far fetched meanings in such statements. Mature minds alone can grasp the simple Truth in all its nakedness.
Major Chadwick later expressed a certain involuntary fear while meditating. He feels the spirit separated from the gross body and the sensation creates a fright.
Maharshi: To whom is the fright? It is all due to the habit of identifying the body with the Self. Repeated experience of separation will make one familiar and the fright will cease.
******
Major Chadwick Day: 17.04.2012:
Sri Bhagavan and Major Chadwick:
Talks No. 143.
........
........
Major Chadwick: I do not know if the Self is different from the ego.
Maharshi: How were you in sleep?
Devotee: I do not know.
Maharshi: Who does not know? Is it not the waking Self? Do you deny your existence in your deep sleep?
Devotee: I was and I am. But I do not know who was in deep sleep.
Maharshi: Exactly. The man awake says that he did not know anything in the state of sleep. Now he sees the objects and knows that he is there; whereas in deep sleep there were no objects, no spectator, etc., The same one who is now speaking was in deep sleep also. What is the difference between these two states? There are objects and play of senses now which were not in sleep. A new entity, the ego, has risen up in the meantime, it plays through the senses, sees the objects, confounds itself with the body and says that the Self is the ego. In reality, what was in deep sleep continues to exist now too. The Self is changeless. It is the ego that has come in between. That which rises and sets is the ego. That which remains changeless is the Self.
******
Major Chadwick Day - 17.04.2012:
Sri Bhagavan and Major Chadwick:
Talks No. 155:
.......
Major Chadwick: It is said that one look of a Mahatma is enough; that idols, pilgrimages, etc., are not so effective. I have been here for three months, but I do not know how I have been benefited by the look of Maharshi.
Maharshi: The look has a purifying effect. Purification cannot be visualized. Just as a piece of coal takes long to be ignited, a piece of charcoal takes a short time and a mass of gunpowder is instantaneously ignited. So it is with the grades of men coming in contact with the Mahatmas.
.......
******
Friends,
An excerpt from The Gospel of Sri Ramakrishna:
NEIGHBOUR: "You ask us, sir, to live in the world after knowing God. Can God really be
known?"
MASTER: "God cannot be known by the sense-organs or by this mind;
but He can be known by the pure mind, the mind that is free from worldiy desires."
NEIGHBOUR: "Who can know God?"
MASTER: "Right. Who can really know Him? But as for us, it is enough to know as much
of Him as we need. What need have I of a whole well of water? One jar is more than
enough for me. An ant went to a sugar hill. Did it need the entire hill? A grain or two of
sugar was more than enough."
NEIGHBOUR: "Sir, we are like typhoid patients. How can we be satisfied with one jar of
water? We feel like knowing, the whole of God."
MASTER: "That's true. But there is also medicine for typhoid."
NEIGHBOUR: "What is that medicine, sir?"
MASTER: "The company of holy men, repeating the name of God and singing His glories,
and unceasing prayer. I prayed to the Divine Mother: 'Mother, I don't seek knowledge.
Here, take Thy knowledge, take Thy ignorance. Give me only pure love for Thy Lotus
Feet.' I didn't ask for anything else.
"As is the disease, so must the remedy be. The Lord says in the Gita: 'O Arjuna, take refuge
in Me. I shall deliver you from all sins.' Take shelter at His feet: He will give you right
understanding. He will take entire responsibility for you. Then you will get rid of the
typhoid. Can one ever know God with such a mind as this? Can one pour four seers of milk
into a one-seer pot? Can we ever know God unless He lets us know Him? Therefore I say,
take shelter in God. Let Him do whatever He likes. He is self-willed. What power is there
in a man?"
Namaskar.
Siva temples sung about in Saiva Canons:
(Lesser known temples.)
tiru mAgaRal - 631 603.
This village and the temple can be reached by bus from Kanchipuram and it is after Orikkai, where Kanchi Sri Chandrasekhara Saraswati was camping frequently.
Siva is called Agastheeswrar. Uma is called Tirbhuvaneswari. The tirtham (holy waters) is a tank called Agni Tirtham.
Once Rajendra Choza was going for hunting, Siva appeared like a golden reptile (udumbu in Tamizh) and when the king was chasing it disappeared in an anthill but came out as Siva Lingam! The Chozha is said to have built this temple. In Siva Lingam, there is a mark of the reptile (udumbu). Muruga's shrine is quite famous here. The stone image is quite beautiful and couples who want a child come here and pray to this Muruga on Mondays for the boon.
Tiru Jnana Sambandhar has mentioned this temple in 11 of his verses.
*****
Sri Bhagavan's Aradhana Day - 2012:
Today is Chaitra Krishna Paksha trayodasi, which is the day of Maha Nivana of Sri Bhagavan, as per the calculation of moon-digit (tithi). There are going to be solemn prayers to Sri Ramaneswara Maha Lingam after elaborate abishekam, alankaram and arti. Today both for lunch and dinner all visitors are allowed in, unlike other days where only devotees who stay in the guest houses of the Asramam are allowed. Once for an Aradhanai where I had been there, there were at least 1500 people who were dining.
This is the 62nd Aradhana Day.
Arunachala Siva!
(Ana Callan - Mountain Path, July-
Sept. 2010.)
He first heard a line
in his head as he woke,
but kept going. Next
day, it still spoke
but now louder,
almost a song
swirling inside him,
So as he strolled
he wove a garland,
sweet hymns of Heaven
for his Master,
the chorus of which
would ring through
Tiruvannamalai,
and years later,
the refrain he would hear
singing back to him
through the door
as he lay on his death bed,
only hours left on his breath
enchanting the air,
and he wept in joy
as he drank the tune he had given
now coming back for him
on the wind
on the Hill
on the lungs
of all who loved him.
******
Sri Bhagavan's Aradhana Day - 2012:
The Holy Self
(Ana Callan)
- Mountain Path, April - June 2012.)
Pain doesn't touch Him
though He wines when
the doctor strains to remove
his tumour. The body has pain,
He says, but I am not that.
I am free of all suffering
do what you like unto Me.
Soon I will be meeting
my father and bone-skin-
blood-history, leaving
only my True Essence.
*******
Young Ramana's Death Experience:
Astrologically Analyzed:
(Gayatri Devi Vasudev. daughter of
Dr. B.V. Raman; she is the editor-in-chief of The Astrological Magazine, after her father.) - Mountain Path, Oct. -Dec. 2009.
While the ancient Vedic system known as Jyotisha has come under assault from modern academic science, it should be stressed how rich and far reaching its contributions to the earlier scientific observations pertaining to planetary motion and calendar making have been. Still today, Jyotisha plays an important role in modern India as is regularly utilized in marriage compatibility decisions, Muhurtas regarding religious and civil functions and other similar concerns. While its usefulness in diagnosing individual karmic tendencies is time-tested, within the discipline there is some debate as to what extent karmic factors are operative (and therefore, discernible) in the birth chart of a Jnani.
As the greatest Sage in recent history and as as a full Self-realized soul, it is not clear to what extent planetary influences would impact the later life of Bhagavan Sri Ramana. It is striking, however, that the events and conditions that augured the liberation of a young Tamizh brahmin boy in the late 19th century are identifiable in the boy's birth chart and offer hints about the early formative conditions that gave rise to the birth of a Sage.
Given the space limitations, the following is not an exhaustive analysis of Sri Bhagavan's Rasi chart but rather confines itself simply to attempting to determine the probable timing of -- and the astrological factors that contributed to - the death experience or rather the Self-hood experience of young Venkataraman in July 1896. Over the years devotees of have speculated about a precise date of the event, sometimes using 17th July as a rule of thumb. Sri Bhagavan's own comment on the subject - "about six weeks before I left Madurai" - arouses our curiosity and begs our attention in hopefully pinpointing a specific day.
continued.....
Young Ramana's Death Experience:
continues....
The Great Experience:
As a young boy of about 16 years, Sri Ramana had an unusual experience of death after which a great change came over Him. About six weeks later, He left His home for Tiruvannamalai and took up the renunciate life in quest of the Ultimate Truth. The date of the experience has not been recorded but there is a record of the date He left His hometown. Piecing this information together with astrological factors, the date of the experience can be traced. The chart of Sri Ramana Maharshi is based on birth particulars obtained by Dr. B.V. Raman from the Maharshi's own brother, Swami
Niranjananda, and therefore, its accuracy is beyond reasonable doubt. In order to understand what this experience was, we quote from Self Realization by Sri B.V. Narasimha Swami. The following is Sri Bhagavan's description:
(This portion is left out by me since it is available in the said book.)
The Chart and loss of Father and affliction to Sun:
Rasi Chart:
Lagna - Thula - Libra
Mercury and Venus in Scorpio, Vrischika.
Rahu and Sun in Dhanus - Sagittarus
Makara - Capricorn - vacant.
Jupiter, (Guru) in Kumbha, Aquarius
Saturn, Sani in Meena, Pisces
Mandi - in Mesha, Aries
Vrishabha - Taurus - vacant
Ketu and Moon in Mithuna, (Gemini)
Kataka, Cancer - vacant
Simha, Leo - vacant
Kanya, Virgo - vacant.
Navamsa (ninefold divsion) Chart:
Libra, Thula - Ascendent
Scorpio, Vrischika - Rahu and Mandi
Dhanus, Sagittarus - Saturn, Sani.
Makara - Capricorn - vacant
Kumbha, Aquarius - Mercury, Budha.
Meena, Pisces - Guru, Jupiter.
Mesha - Aries - vacant
Vrishabha, Taurus - Ketu
Mithuna, Gemini - Moon, Chandra.
Kataka, Cancer - Venus, Sukara
Simha, Leo - vacant
Kanya, Virgo - Sun, Soorya.
Born at Tiruchuzhi, Madurai
District, Tamizh Nadu, 29/30 Dec., 1879, 1 am (Local Mean Time), 9N56,
78E07, with a balance of four years, one month and 20 days of Jupiter Dasa. (as per Raman Ayanamsa.)
continued.....
Young Ramana's Death Experience:
Young Ramana's father died in 1892, leaving the family in indigent circumstances. The family shifted residences - Venkataraman and his eldest brother to live with an uncle in Madurai and his mother and younger brother at Manamadurai. This was during Venus bhukti (sub period) of Saturn Dasa, (major period). The 9th house is quite heavily afflicted. It is occupied by the Moon and Ketu and aspected by Pitrukaraka (natural significator of father's destiny) Sun afflicted by Rahu. The Sun is further afflicted by Saturn's aspect (veekshanyam). The Dasa Lord Saturn is the 2nd Lord from the Karaka (natural significator) Sun.
Venus is with 7th Lord Mercury, again with reference to the Karaka. The death of the father not only dealt a blow to their already modest financial circumstances but also drove the family from the family home to live with relatives. Venus and Saturn in their mutual periods invariably bring major setbacks and in this case, as the two planets are also in mutually adverse positions in the Navamasa, (Navamsa is the ninth division, a divisional subchart used in astrological analysis for, among other things, corroborating analyses from the main chart.) forced the family to shift residence.
Natural Aptitudes in Youth: Mars and A sturdy Physique:
The young Ramana was an expert swimmer and gifted at sports including wrestling. Though he was intelligent and had an excellent memory, he was not particularly interested in his school lessons. Mars, the planet of vitality, occupies the 7th house and aspects the Ascendant. (Ascendant or Lagna is the rising sign in the horoscope or the sign that rises on the eastern horizon at the time of birth). Ramana was a strong boy but consistent with the influence of Mars on both Lagna and the Lagna Lord, he was an abnormally a heavy sleeper. In fact, once while asleep, the door of the room had to be forced open because no amount of calling would wake him up. His friends often took advantage of this unusual trait and played tricks on him such as pulling him out of the bed when he was asleep and leaving him somewhere else, after beating him nicely. This quality of deep sleep was a gift from Mars. But, because of the other factors in the chart, it was not a life long feature. Later on, in fact, very few devotees could ever testify to having seen the Maharshi asleep.
As for studies, the family was disappointed in young Venkataraman. They had been counting on him to do well in school in the hope that he might gain a position of influence to aid their maintenance. Four years of Jupiter Dasa were remaining at the time of birth. Jupiter in this case is a malefic being the 3rd and 6th Lord. He exchanges signs with 5th Lord Saturn forming a Dainya Yoga, (Yogas are juxtapositions of planets attracting specific results, good or bad. Dainya Yoga is one such adverse Yoga) thus affecting educational performance and attainments. Saturn is the 4th Lord too so that the Dainya Yoga permeates the significations of the 4th bhava (Each of the 12 houses rules one particular area of life. The 4th house rules home, property, etc., The 5th house rules education. The 6th house rules liabilities and setbacks), as he had neither a home nor property of his own. Saturn Dasa diminished the academic activity too as we shall see next.
continued.....
Young Ramana's Death Experience:
continues....
First Stirrings:
The epochal event in July 1896, where a sudden fear of death overtook him occurred in Saturn Dasa, Moon Bhukti. with reference to the Moon, Saturn is the 9th Lord in exchange of signs with the 10th Lord Jupiter. The Moon as Bhukti Lord is with Ketu which led to fear of death preceding the experience. After the experience, young Ramana was healthy but completely lost all interest in studies. About six weeks later he left home requesting in a note that no one look for him. this is when he set out to be with his Supreme Father Arunachala. When he reached Arunachala, he threw whatever money he had - a little over Rs. 3 - into the temple tank. He never again handled money. For some weeks after that He was absorbed in samadhi in an underground vault of the temple. In May 1898, His relatives finally tracked Him down. His mother and uncle pleaded with Him to return home but He simply remained silent. This was in Rahu Bhukti. Rahu is aspected by Saturn. The Moon and Sun influence Rahu. After that He moved up the Hill where He remained until moving to the foot of the Hill after His mother's death.
The Lagna (the Central Point, the Ascendant) Jupiter (the Jnanakaraka, the benefactor for Wisdom), the Moon (Manokaraka, the benefactor of mind), and Ketu (the Kaivalya karaka, the benefactor of Release) are all in airy intellectual signs which indicate the path Venkataraman would take - Jnana - and leading to this metamorphosis of 1896. Let us take a closer look.
Sannyasa Yoga from Mars:
Mars, apart from his malefic properties, is good for renunciation. A natural malefic in the 7th is a yoga for sannyasa. In November 1895, just some 7 or 8 months prior to the death experience, an elderly relative causally mentioned he had just come from a pilgrimage to Holy Arunachala. As soon as the word 'Arunachala' fell on the young boy's ears, a whole new world opened up in his heart and he knew he had to go there. That was the seed for his eventual decision to leave for the Holy Hill.
This happened in Saturn Dasa. Saturn is ruled by the Adi Devata Siva. Arunachala, meaning 'Red and Immovable', is deemed to be Siva Himself; the Lord of the temple of Arunachala at the base of the Hill is Arunachaleswara, Arunachala in the form of a Lingam. Of course, Sri Ramana never talked of an Ishta or a mantra or a sadhana. But He was immensely fond of the Periya Puranam, an ancient Tamizh work on the great devotees of Lord Siva. His love for the Hill can be attributed to the 5th Lord Saturn also being the Dasa Lord.
Journey to Self Begins:
The 9th house factor is all-pervasive. The Lagna Lord Venus is with 9th Lord Mercury. The 9th Lord Mercury is in his own nakshatra (star), Jyeshta. The 5th Lord Saturn is in Revati, ruled by 9th Lord Mercury. This is why the experience that occurred in Saturn Dasa was not a mere passing event, but long standing, impactful and tremendously successful. It is said the young Ramana left Madurai on 29 August, 1896, about 6 weeks after the great experience. Let us see if we can track the date of Self Realization: Starting with 29 August, 1896, and going backwards by 6 weeks, takes us to mid-July. The planetary positions for Wednesday, 15th July at 2 p.m. (IST) for Madurai show the tithi to be Sukla Panchami (5th lunar day of waxing moon). The previous New Moon fell on 10th July, the next on 9th August. Panchami is favored for spiritual matters. The Moon in Virgo, on the other hand, is not compatible for spiritual occurrences of any kind.
continued.
Dear Friends,
I came across a book - "The Way of the Sufi" written by Idris Shah.
The book has many stories.The stories/teachings seem to require multiple levels of understanding.
I give below one such story and my understanding of it. Would like to know from you all, if my understanding is right.
The story is as follows :
There was once a man who owned some livestock, and when he heard that Moses knew the language of animals, he prevailed upon Moses to teach him.
Armed with this knowledge, he listened to what his animals said.
The cock told the dog that the horse was going to die soon, and the man sold the horse before he incurred any loss.
Some time later, he heard the cock tell the dog that the mule would die soon and again he sold the mule to avoid any loss.
The cock next said that man's slave would die and the man sold off his slave.
The man was now very pleased with himself and imagined that this was the value of knowledge (to help him in his day-to-day affairs).
Now, however, the man heard the cock telling the dog that he, the man was about to die.
He ran in a panic to see Moses, seeking his advice as to what to do.
Moses said : "You can go and sell yourself now !"
Take heed of this teaching :That the knowledge of how to see the characteristics of others avail man nothing in respect of his greatest need - himself.
My understanding :
1. I think the key lies in the use of the word "prevailed" in the first sentence.
The man was fortunate enough to come across a true Master like Moses. Instead of letting Moses decide what is best for him, he "prevailed" upon Moses to teach him some occult stuff.
The story demonstrates the utter worthlessness of super-natural powers.
2. Next, the man was crooked and calculative. He sold off his animals knowing full well that they would die and the buyer would end up with a loss.
I think Sri Ramakrishna also mentions some-where, that if you embark on the spiritual path, your words, thoughts and deeds must all be in sync.
3. I think the final sentence summarises everything - That if you are fortunate enough to come across a true Master, surrender to him and let him decide what is best for you.
Thanks,
shiv
Young Ramana's Death Experience:
Gayatri Devi Vasudev:
continues....
Let us look at the Sukla Panchami day's chart (Wednesday 15th July, 1896, 2.00 pm. Madurai.):
Ascendant - Lagna - Thula -Libra - Saturn.
Vrischika - Scorpio - vacant
Dhanus - Sagittarus - vacant
Makara - Capricorn - vacant
Kumbha - Aquarius - Rahu
Meena - Pisces - vacant.
Mesha - Aries - Mandi
Vrishabha - Taurus - vacant
Mithuna - Gemini - Mercury
Kataka - Cancer - Venus, Sun, Jupiter.
Simha - Leo - Ketu
Kanya - Virgo - Moon.
New Moon as Catalyst:
Is there anything striking in this chart? The major planets remain in the same signs during the whole week. So, we are not concerned with them. What about the Moon and the Sun? Do they enjoy a special relationship to warrant a major change? Usually for major spiritual experiences, New and Full Moon become important, especially New Moon. (Moon is just 12 degrees behind the Sun.).
Let us track the positions on the previous New Moon. We will still be within a period of six week time-frame from 29th August 1896. So, let us look at the New Moon day at 2.00 pm. (IST) on 10th July 1896 for Madurai as given in the following chart.
Ascendant - Thula Lagnam - Saturn
Vrischika - Scorpion - vacant.
Dhanus - Sagittarus - vacant.
Makara - Capricorn - vacant.
Kumbha - Aquarius - Rahu
Meena - Pisces - vacant.
Mesha - Aries - Mandi
Vrishabha - Taurus - vacant
Mithuna - Gemini - Moon, Sun, Venus, Mercury.
Kataka - Cancer - Jupiter
Simha - Leo - Ketu
Kanya - Virgo - vacant.
This is a very very interesting chart. The New Moon has occurred on young Venkataraman's Moon and Atma Karaka (Atma karaka is the planet that has advanced most in the sign of his occupation.) It has occurred in the 9th house (Mithuna) in Punarvasu (Sri Bhagavan's birth star itself!). Transiting Mars is on the natal Mars. Saturn stationary is on natal Lagna and influenced by Mars. Except for the Nodes (Rahu and Ketu) all the planets are in the 9th house from the Janma Lagna - Sun, Mercury, Venus and the Moon. Jupiter in the 10th is exalted.
Saturn and the Moon, the Dasa and Bhukti Lords, are in airy signs involving the natal Lagna -- so a great ferment began in the mind of the young boy. If you superimpose this chart on the birth chart, (given earlier), you find the Dasa Lord is caught between transiting Rahu and transiting Mars. It was a tremendously challenging and revealing experience. Transiting Moon is on the top of the Natal Moon (who is also the bhukti Lord) and moving towards conjunction with the natural Atma karaka (Sun).
It tore him apart at the inner level - split the body and soul (chit jada granthi bheda). The New Moon often brings about restlessness and uncertainty. The young Ramana was overtaken by both these states as evidenced by his questioning, Who am I?.
//Any major event in life generally occurs when the transits (planetary positions at the time of event) move into a pattern that has a synchronicity with the planetary positions at birth. Radical Sun here means the Sun's position in the birth chart. The planets on the day of Great Illumination were placed strategically with reference to the planets at the time of Sri Bhagavan's birth.//
continued....
Young Ramana's Death Experience:
continues...
A SEER IS BORN:
Jupiter in Cancer in the 10th house from the Lagna (Janma) in a deeply spiritual sign heralds great transformation. Jupiter is aspected both by Mars and Saturn - Mars from his Moolatrikona (angular positions) and Saturn from his exaltation in Libra - highlighting the epochal event. The experience shifts to the Moon Bhukti, to the borderline Antara of the Sun.
In the Moon Bhukti, the Moon as Atmakaraka becomes a very difficult period. The Moon being in a cuspel degree assumes great significance. The Moon rules the mind and ego. Being in the 7th from the radical Sun,the ego is dealt a death-blow by the experience. The 9th house being involved, the death of the ego is the triggering point for the simultaneous spiritual transformation the person.
With Moon Bhukti, the Amavasya Day assumes great importance. The Bhukti Lord Moon is merging into the Sun, the Soul or Atman. The moon ruling the mind is disappearing into the Sun, the Soul Force not only of the individual but also of the Cosmos. The Dasa Lord is Saturn and there is complete renunciation and detachment - a dissociation of the body/mind from the soul. The Maharshi from this moment ceased to be young Venkataraman, ceased to identify Himself with the body or the mind, and became a Seer, a Maharshi, pure witness of the little 'I'.
The date 10 July 1896, was, therefore, in all likelihood the day of Great Experience.
(note: In charts I have mentioned by mistake, Mandi instead of Mars. This may be noted.)
concluded.
Hello, anonymous(April 16).
I have not read Periya Puranam. But I have read the story of saint Kannappa which Bhagavan told devotees. The story I read didn't include criticism to Jains(and Buddists), only expressing the greateness of Kannappa's devotion. So I think young Bhagavan didn't be impressed by the criticism of the book but the saint's devotion toward God.
It is Bhagavan's theaching Of Guru Vackaka Kovai:
523. Instead of enquiring and knowing through practical
experience the truly existing Thing, and thereby
attaining the clear state of supreme Silence, some
jump up with egoism, having fanaticism for a particular
religion and hatred towards other religions, and
make vain and noisy arguments and criticisms.
989. Since Silence, the summit of knowledge, is the common
nature [of each and every religion], all religions
[matas] are agreeable as a means to true Advaita,
which shines unique and pure, and [hence] they are
not opposed to the wonderful Vedanta.
thank you
Siva temples sung about in Saiva
Canons:
(Lesser known temples.)
tiru vOtthoor - 604 407.
This place and temple is nowadays called CheyyARu. It can be reached from Polur, Arni or Tiruvannamalai by bus. 'Otthu' means Vedas in Tamizh. Siva is said to have taught Vedas to devotees here. The river CheyyARu runs near the temple. In the temple, as you come around Siva Lingam, there are Lingams, representing the five elements in five different temples.
Siva is called Veda Nadeswarar. Uma is called ILa mulai NAyaki, the one with young breasts. The tirtham, (holy waters) is a tank called Kalyana Koti tirtham. The temple tree (Sthala Viruksham) is Palm Tree.
When Tiru Jnana Sambandha was here the Jain monks asked the saint to make the male palm trees to yield fruits. Jnana Sambandha sang the decad 'kurumbai yAN panaiyeen kulaiyOthor' and all the male palm trees immediately yielded fruits.
Jnana Sambandha has mentioned this temple in 11 of his verses. There is also a large shrine for Kesava Perumal, Vishnu.
*******
Food and Values:
Sharada Banu - continues...
(Mountain Path, Jan. - Mar. 2012)
Sharing food is, at least easy in theory, when there is plenty. During much of Sri Bhagavan's early life in Tiruvannamalai, food was very limited. Yet what existed was shared equally between not just Asramam members or the devotees' group but all present, beggars and animals included. Kunju Swami's reminiscences record that Sri Bhagavan had once gone without an evening meal for a year. He broke His fast (probably out of compassion to a visitor) with half a scraped coconut and a small helping of pongal boiled into a watery gruel, so that all present could share it. The group, at that time, possessed neither sugar nor salt to flavor this fluid. The phrase in North India which captures the absolute barren poverty is 'two dry rotis and a pinch of salt'. Sri Bhagavan seems to have lived on less than this during periods of His life. Since the group, in the early years, lived on what visitors gave, or b begging in a different street each day (to minimize the burden of the giver), the quantity of food might have varied from scarce to non existent.
Sri Bhagavan's compassion remained a constant. His was a value ethic
which recognized that one can live conserving and sharing all scarce resources and taking only the minimum that one needs, from an earth that is alive and not different from one's own Self. He received the gift of food and gave the endless gift of His Grace. His darshan, His teaching through silence, example, writing and speech and His compassionate love and protection.
The incident on which the following poem is based occurs in the reminiscences of Kunjuswami. It seemed attractive in that it stemmed as so many others, from food. Sri Bhagavan valued food, wasted nothing on His plate and gave loving care (one that He indeed bestowed on all His efforts) to its preparation. Many have admitted his even chopping of vegetables. The cooks who made Aviyal the lazy way, without grinding the masalas, certainly did not escape correction and in this instance, it was completely in character of Him to ignore His own discomfort and continue grinding chutney.
Not without its comedy, at deeper levels, the incident displayed Sri Bhagavan's mode of silent instruction; it demonstrated to the disciple that however difficult the lesson Bhagavan was teaching, he needed to stay the course and learn, rather than evade and escape; indeed he could go nowhere, bound as he was in Sri Bhagavan's loving care.
Most important of all, as with so many of Sri Bhagavan's rebukes, His reprimand to Kunjuswami seems to be not merely an attempt to check the disciple from ruling the Master, but to root out the ego's tendency to find a resting place in propositions such 'I am Bhagavan's attender and (irrespective of His wishes) I need to protect Him.' Kunju Swami comments that the whol was a drama, a play generated by Sri Bhagavan. Perhaps Ramana enacted the steps of distance and nearness, feigned anger and real love, because He had a secret purpose, often much larger than the immediate one that the disciple could see.
concluded.
*****
Sri Bhagavan and Major Chadwick:
(conversations not mentioned on 17.04.2012)
Talks No. 215:
Maharshi was reading G.U. Pope's translation of Tiruvachakam and came across the stanzas describing the intense feeling of bhakti as thrilling the whole frame, melting the flesh and bones, etc., He remarked: "Manikkavachagar is one of those whose body finally resolved itself in a blazing light, without leaving a corpse behind."
..........
..........
Major Chadwick pointed out that Elisha disappeared in the same way. He desired to know if the disappearance of Christ's body from the tomb was like that.
Maharshi: No. Christ's body was left as a corpse which was at first entombed, whereas the others did not leave corpses behind.
In the course of conversation, Maharshi said the subtle body is composed of light and sound and the gross body is a concrete form of the same.
.......
******
Sri Bhagavan and Major Chadwick:
(conversations not mentioned on 17.04.2012.)
Talks No. 476:
Dr. Stanley Jones, a Christian missionary, visited the Maharshi.
........
........
Devotee: No. But the people in the world tell me that the world needs spiritual, social and moral regeneration.
Maharshi: You see the world and people in it. They are your thoughts. Can the world be apart from you?
Devotee: I enter into it with love.
Maharshi: Before entering thus do you stand aloof?
Devotee: I am identified with it and yet remaining apart. Now I cam here to ask Maharshi and hear Him. Why does He ask me questions?
Maharshi: Maharshi has replied. His reply amounts to this: Real waking does not involve differences.
Devotee: Can such realization be universalized?
Maharshi: Where are differences there? There are no individuals in it.
Devotee: Have you reached the goal?
Maharshi: The goal cannot be anything apart from the Self nor can it be something to be gained afresh. If that were so, such goal cannot be abiding and permanent. What appears anew will also disappear. The goal must be eternal and within. Find it yourself.
.........
Devotee: I was shown the kingdom of Heaven twenty years ago. It was by God's grace only. I made no effort for it. I was happy. I want to universalize, moralize and socialize it. At the same time I want to know Maharshi's experience of the Divine.
Mrs. Jinarajadasa intervened and spoke softly.
We all agree that Maharshi has brought the Kingdom of Heaven on Earth. Why do you press Him to answer your questions relating to His realization? It is for you to seek and gain it.
The questioner listened to her, argued slightly and resumed his questions to Maharshi. After one or two light questions, Major Chadwick spoke sternly: The Kingdom of Heaven is within you." says the Bible.
Devotee: How shall I realize it?
Major Chadwick: Why do you ask Maharshi to realize it for you?
Devotee: I do not.
Major Chadwick: The Kingdom of God is within you. You should realize it.
Devotee: It is within only for those who hear it.
Major Chadwick: The Bible says 'within you' and adds no qualifications.
The questioner felt his conversation was already too long and so retired after thanking Maharshi and others.
*********
The Mountaineers:
(Editorial - Mountain Path - Jayanti 2008)
Mountains hold a special attraction. They can rise up dramatically, seize our attention and overawe us by their power to the point where they freeze the activity of the mind by their implacable, irresistible presence. They make us realize how puny our man-made conceptions are. For those who have traveled in the Himalayas the range of peaks can seem endless and overwhelming, particularly one traverses a narrow road in a vulnerable vehicle between a solid mountain and a sheer drop. Luckily mountains are slow and forgiving but they do occasionally murmur, much to our consternation and horror if we happen to be in the way of their displeasure. Mountains are not to be taken lightly.
Arunachala is considered a mountain though by the standards of the Himalayas as little less than one thousand meters, it is a negligible hill. But it is a mountain in the hearts of those who revere this holy site. Like Krishna's Govardhana hill at Vrindavan which now is a small pile of rocks but is nevertheless huge in the hearts and imaginations of Krishna devotees. Arunachala assumes a towering presence in the hearts of Siva devotees and the devotees of Sri Ramana Maharshi.
It is interesting to observe the differing responses of people who are drawn to Arunachala when they first arrive at its feet. Most Indian devotees want to circumambulate it in the time honored ritual of giri pradakshina. Given the opportunity some climb a little way up to Skandassramam and some aspire to reach the summit. There are some very traditional Siva devotees, who will not set foot on the Hill as they believe literally the legend that Arunachala is Siva incarnate. Among the Westerners who arrive at Arunachala for the first time there is for many burning wish to climb to the summit as soon as possible, some are so impatient they climb straight to the top directly from Sri Ramanasramam, encountering to their dismay, the deceptively steep slope and the obstructive crags. They generally return successful in their desire, but with their clothes dirty and perhaps torn and ambition chastened.
In recent years a sadhu has encamped near the peak and each day people trek up either to feed him or gain a blessing. This is all very well but Arunachala is not meant for permanent human habitation. There are still great mountains such as Kangchenjunga in the Himalayas which are forbidden to mountaineers because the summit is sacred as a goddess. So also Arunachala is sacred and we can pay our respects whilst standing with our heads in the sky and the world at our feet but we should perhaps not make a habit of it. If we do, it is with a respectful intention and not our of any lust for conquest.
continued.....
Siva temples sung about in Saiva Canons:
(Lesser known temples.)
tiru vallam (tiru valam) 632 515.
This temple and town are in the bus route from Arcot to Katpadi. Siva is called valla nAthar. Uma is called vallAmbika. The tirtham (holy waters) is a tank called tiruvallam. The holy tree (Sthala Viruksham) is Bilva tree. Tiru Jnana Sambandhar has mentioned this temple in 10 of his verses.
From here in about 10 kms is the famous VaLLi Malai. VaLLi Malai Swamigal had darshan of Sri Bhagavan and stayed with Him for a good number of days. He was a lover of Tirupugazh, a collection of songs by Arunagiri Nathar. The temple has been renovated by Sri Mouna Swamigal and his Samadhi is also her in VaLLi malai.
*****
Mountaineers:
(continues...)
During His days at Virupaksha Cave and Skandasramam, Sri Bhagavan would frequently walk about the slopes of Arunachala. He said once that He was familiar with every niche and outcrop of the Hill. Like a loving son He trod gently among the rocks. It was not with any sense of invasion but rater one of awe and worship. He so identified with Arunachala that His feet were not so much vehicles of transportation as sensors holding on and feeling the sacredness of His father and mother. His destiny was to heed the call of Arunachala. His calling was to reveal a new path of self discovery but also to alert us and invite us to share in the bounty of this precious gift, Arunachala.
In the ancient traditions, which include the sanatana dharma, mankind saw itself as a partner with Nature. It was an attitude of co-existence and respect. One of the most ancient groups of people still existent, the Australian aboriginals, regarded themselves as custodians of the land of their birth. Their duty is to guard the landscape from desecration. They do this in part by remembrance of the legends of the 'dreamtime' when the land was originally created and by protecting sacred sites against the uninitiated. There is delicate balance here between Nature and Man. The concept that the land is there to be exploited is unimaginable.
continued......
Mountaineers:
continues....
His remark, while verging on the spiritual, nonetheless is the comment of someone who feeds off the physical challenge of conquest. Mountaineers who scaled the heights are on a quest and though they may be successful they leave the peak wistfully. They are rooted in the identification of their sense of well being with an external object. In attitude and action, one could not ask for a greater contrast with Sri Bhagavan and His gentle love of Arunachala. While Messner may have seen mountains as dangerous objects against which to pit his skills, Sri Bhagavan saw Arunachala not as an inert mass but as a compassionate being, both conscious and receptive. For Him, Arunachala was not a challenge but a divine mystery which cannot be conquered but only welcomed. In many of His devotional poems He speaks of the heart's longing for union with this sacred presence. He saw Arunachala as a living reality, a being of surpassed majesty. Each day He walked its slopes in the spirit of reverence and never tired of its spartan, unalleviated rockiness. For Arunachala is neither reasonable nor unreasonable, it is just there, conspicuous by its serenity.
Sri Bhagavan's graceful existence contrasts sharply with our contemporary urgency. We have never been so safe as today with advanced medical care and in most countries, stable political governance. But with safety, comes the ennui of routine. Danger makes us feel intensely alive. When we climb knowing that one mistake can mean death or grievous injury, we become wonderfully alert. But all too often we live comparatively drab lives and the movies we watch for the vicarious pleasure of identification with the hero or heroine, the hobbies that occupy us with their hazards and thrills, the objects we buy or the risks at the gambling table are not about money or acquisition but about the momentary, special feeling of aliveness.
Experienced mountaineers revere mountains they climb; the perils they face fuel the elation they feel at the summit. True mountaineering is a means of exultation, nor of conquest. In other words of another hero of Mount Everest, George Leigh Mallory, mountaineering as an activity has no use in that it offers not the slightest prospect of gain. Yes, we may learn a little about behavior but climbing a summit brings no reward of tangible gold. For Mallory the struggle was the response in man to a challenge and the quest to climb ever upward is a joy. 'What we get from this adventure is just sheer joy. and joy is, after all, the end of life. We do not live to eat and make money. We eat and make money to be able to enjoy life, That is what life means and what life is for.'
continued...
Mountaineers:
continue...
Human limitation being what it is, there is regret when inevitably we come down to earth and forfeit those intense emotions. However, if we can climb our spiritual mountain -- walking along Sri Bhagavan's mountain path -- we can retain that special feeling of joyous freedom and cease to be slaves. This subtle mountain is always with us.
The rishis in the beautiful language of the Vedas worshipped in song the dawn sun whose first red rays appeared on the razor edged horizon. That splinter of red light is Aruna the goddess who offers the initial glimmer of revelation. If you have ever stood on Arunachala at first light, you will see that with its arrival comes a momentary unearthly calm, a promise of salvation after the dark night.
As morning light gatherers we can
collect those splinters of red rays if we stand still, achala, rooted in the firm conviction that beneath our feet and above our eyes that one same light pervades all we experience. We lift our eyes in praise and thanksgiving for when the morning light ascends above the rim of perception it clears away the blind night. That is why we climb the mountains of our mind.
concluded.
salutations to all:
David:
it's been nearly 2 years since we have seen any interesting article from you on the blog! ('curious court case' doesn't really fit the bill, does it?). pardon me for saying but wonder what's a blog in which the blog-owner has more or less ceased to contribute anything of substance or interest!!!
request you to write at least once in a quarter.
Ulladu Narpadu - Main Text - Verse 12:
aRivu aRiyAmaiyum aRRathu aRivame
aRium adhu uNmai aRivu AhAthu -
aRithaRku
aRivithaRku anniyam inRAi avirvathAl
thAn
aRivAhu pAzh anRu aRi.
The state of true Wisdom or Self Knowledge, is devoid of both knowledge and ignorance, or nescience, of the ego-self. The objective knowledge of the objects of the world, known as 'other' than oneself or as apart from oneself, is not Wisdom. As the Self, or Atman shines by Itself, without there being anything else other than It either from It to know or make It known, Atman, or the Self, is true Knowledge. Know that It is not Void.
The so called knowledge of the objects of the empirical world seen as outside of oneself, however lofty and high it may be, is not knowledge in the true sense of the term. It is the perceiver or knower who lends reality and grandeur to the perceptions and knowledge. When
even the divine visions of gods are declared to be unreal, nothing further need be said of the perception of other things. All these, being products of pure imagination or mental projections of the perceiver, cannot constitute true knowledge. As they appear and disappear within one, 'That knowledge is not true knowledge', says Sri Bhagavan. How can the vision, as nonself of Him that is the Self, be a true vision?
Jnana and ajnana both become non existent in turiya because Atman is non dual and is without a second. Hence knowledge and ignorance are only in samsara under the sway of the ego. The wisdom of turiya state is pure knowledge, unalloyed with anything else and totally devoid of all dyads and the triads.
If one were to question a Jnani, 'Who are you?' he would say 'I am that I am'. He will not say, I am this or I am that, like us because for him nothing apart from him exists, and he is simply 'Being.'
continued.....
Ulladu Narpadu - Main Text - Verse 12: continues....
The objective knowledge is not self luminous and is incapable of being known by itself. The Self is self luminous with the sphurana (throb) of 'I am', and its luminosity is dependent on nothing else but Itself. It lights up everything, but it is not lit up anything. Since there is nothing apart from It and is Itself everything, there is nothing for It to know. It is 'Being' and Awareness. Hence, no other light of awareness is required to make It aware of Its own existence. With nothing 'outside of it'. That alone shines eternally with the throb 'I am'.
If both knowledge and ignorance are destroyed, some may question, 'Is not what remains a mere void?'
Sri Bhagavan forestalls them by affirming, 'It is not void. Know that.' Some religions proclaim Atman is void. If Atman is Sunya, it becomes Jada, incapable of illumining anything including Itself. It cannot be self revealing. How can that by the light of which everything is illumined be called void? The Self shines all by Itself, free from both knowledge and ignorance, in Its own light of consciousness as the Sole Reality. There is no other reality to shed light on It or any other thing that could shine by its own light. In the experience of the being the Atman, knowledge and ignorance are extinguished, but the substratum, or the power of awareness, Chit, remains as residue and That, remaining as Sat, is full, not void, for void negates 'Being'. While everything else may be denied, the Self cannot be negated, for there is no non being. Besides, 'void' can never be the support or substratum of anything.
Further, unless one exists to be aware of it as void, how can it be known as void? As there exists one substance, full of knowledge, to be aware of the void. The very form of perfect knowledge. It is. This is the Sat Vastu that is neither the object to be known nor one that knows it as an object. There is none apart from It either as a subject or an object. As there is nothing apart from that Sat Vastu to be known, and That, not capable of being known by any, to exist as One is, is true knowledge. Though this transcends both knowledge and ignorance, it cannot be taken as void. Anything apart from itself in the sense of other than Itself is a mere void.
concluded.
WRT the 'Sunya' i am of the understanding that Buddha referred to the ego, the mind, the lesser 'i' as sunya - it does not exist - all these are Sunya, and, he refereed to the Self, Atma, Brahman as Buddha. Otherwise, why were the buddhist saints were referred to as 'Buddha'
This could be because, Siddhartha did not have Vedic background. Hence, the terms he used were new. But the end is the same.
Nagaraj
He used to give the example of a hard shelled fruit which an elephant swallows whole and excretes unbroken, but when the shell is broken open the contents are found to have been undigested.
Likewise when Bhagavan consumes anyone's ego, they will outwardly appear unchanged. No one can say how many egos Bhagavan has thus consumed.
Sadhu Om
Dear heyjude
"No one can say how many egos Bhagavan has thus consumed."
Must have been very tasty :D
Salutations to Bhagavan
salutations to all:
Nagaraj/hey jude:
["...No one can say how many egos Bhagavan has thus consumed..."]!
well, this sounds like how much 'darknesses' (of course, there isn't such a word!) 'light' must have consumed :-))) sounds absurd, doesn't it? theoretically, to the 'ego', there could be an idea of the self but for the self could there be 'egos' (the plural makes it remarkably worse!) at all? :-) pardon me but <'bhagavAn consuming 'egos'> sounds rather fatuous!
what abel, the norwegian mathematical genius, said "read the masters" holds true here as well - read bhagavAn's compositions (if possible, in the original tamizh) - thAkur should be read in bAngla, bhagavAn in tamizh, rumi in persian, sankara in samskrta...
Dear S.,
The language of heart transcends everything. Bhagavan consuming egos, i am sure, is just a poetical expression of Hey jude. If one has to learn Bangla, Samskrita, Tamizh, Persian, to read about Thakur, Ramanar, Rumi, Shankara, then, one would have to wait for the eternity. :)
Salutations to Bhagavan
salutations to all:
Nagaraj/Others:
["...If one has to learn Bangla, Samskrita, Tamizh, Persian, to read about Thakur, Ramanar, Rumi, Shankara, then, one would have to wait for the eternity..."]
though a continuing process, to my below-average mind, it took less than a couple of years to understand enough bAngla & tamizh to read thAkur's & bhagavAn's words; it may take me another 3 to 4 years to read sAnkara-bhAshyam in samskrta (currently, i've no plans to read rumi but if at all i do in the distant future, it will be in persian!) :-)))
so you see, i'm only telling from my little experience, and if it's possible for one with the most ordinary of abilities to do so, anybody else can do it, provided the intention is there, isn't it? :-) if one indeed considers bhagavAn to be most important aspect of one's life, it surely can't be that hard to learn tamizh! to read the original is important for one singular reason - when one reads bhagavAn or thAkur in tamizh or bAngla, everything is just plain & clear :-)))
Dear S.,
I totally agree with you, it may take only that much time as you have estimated on a proper study. But, there is a much simpler way out, if we can absorb what is called 'grace' one does not even need to read any books. This is what they call as "ruju mArga" Easiest path.
if one is able to learn the languages, well and good, :) i would only encourage such earnest devotees, but, just i am also saying that, even without this, without being able to read any books, one can know all that is to be known by 'Grace'
but, Dear S., what is the guarantee that one may live for so many years? who knows if we may live to see the next hour? if it were a criteria that one must read Shankara Bhashya and many other wide vedantic scriptures, spiritual works and sayings of a Guru, what guarantee is there that we may live that much time?
So, really speaking there is nothing required as such that various scriptures must be studied. If the grace of a Guru or God falls one you, that very moment, one is done for good!
:)
One of th popular examples Brahmasri Nochur states if that of Parikshit, who was cursed to die in the next 7 days, what shastras or scriptures could he read to know what is to be known? which is why, Sage Sukha, gave him the "Rasa" of the entire Vedanta, to him in the form of stories, by the 7th day, he was fully ready and blissful to meet death accepting it in all willingness and love.
Moreover, S., there is nothing like below avrage and above average mind. Mind is nothing. Even if one reads these scriptures, Shankara Bhashyams, etc... one should not read them through mind, one has to read through the heart. There is a greater light even behind the mind, one has to listen through heart and not mind.
There are innumerable stories of simpletons who have realised the Brahma tatva without having any backgrounds.
:)
Talk 355
D.: Does not education make a sage more useful to the world than illiteracy?
M.: Even a learned man must bow before the illiterate sage.
Illiteracy is ignorance: education is learned ignorance.
Both of them are ignorant of their true aim; whereas a sage is not ignorant because there is no aim for him.
Hence, one should look beyond the mind and knowledge. Both are incomparable with the Bhava, heart, the unsullied love.
What knowledge did the Gopis have? :) The testimony of scriptures such as Srimad Bhagavata is just this.
This is what is called Bhakti. Bhagavan himself never knew anything, no scriptures no nothing, nobody knows if he even did the Sandhya worships. Now, many may say, Bhagavan was an exception, Ramakrishnar was an exception, but everybody cannot be like that. now this thought itself is a product of mind and intellect.
Everybody can tap this Ruju Marga. Nothing is required, all knowledge is an effort to just know this heart, Hridayam, the Bhava.
:) i am sure you will see this :)
Salutations to Bhagavan
Dear S.,
I am not sure if you are acquianted with carnatic songs. There is this famous carnatic song, sung by Smt MS Subbulakshmi
http://www.youtube.com/watch?v=_yJ07uTCFt4
and this reminded me a soulful story behind Poonthanam, who never knew much scriptures, he never knew proper samskrita as well, all he knew was just his mother tongue Malayalam, and i wish to share it with you all.
Poonthanam (1547-1640AD) was a famous devotee of Guruvayurappan, who lived in Keezhattoor in (Malappuram district), Kerala, India. He was a famous devotee of Lord Krishna (Guruvayurappan). He is remembered for his masterpiece, Jnanappana which means 'the song of wisdom' in Malayalam. Poonthanam was the family name, his personal name is not known.
Poonthanam was born into a Namboodiri Brahmin family. He married at 20, but for a long time, they had no children. He began to propitiate the Lord of Guruvayur and a son was born. He called for a celebration and everybody known was invited, but the child died an hour before the ceremony. Grief-stricken Poonthanam sought refuge at Guruvayur and started praying with the puranic story of Kumaraharanam. He considered Lord Krishna as his son and achieved enlightenement. In his work he writes: "While little Krishna is dancing in our hearts, do we need little ones of our own?" Poonthanam spent the rest of his life reading the Bhagavatham and singing the Lord's glories in simple Malayalam. His magnum opus, Njanappana, was composed during this period.
He is contemporary of Melpathur Narayana Bhattathiri, another famous poet associated with Guruvayur. Lord Guruvaayoorappan has appreciated Poonthanam's bhakthi various times directly and it is believed that he himself came down to earth and taken Poonthanam personally to Vaikuntam.
Meppathur was a Sanskrit scholar (as can be seen from his Narayaneeyam slOkams), but Poonthanam was not that good at Sanskrit. When Poonthanam composed some Malayalam work, and asked Meppatthur Bhattathiri (Naarayaneeyam) to read and correct it, Meppathur (due to his pride) declined, saying it was not his job to read a trivial Malayalam work, since he was good at Sanskrit. Poonthanam was natuarally upset about this. That night, Lord Guruvayurappan appeared in Mepppathur Bhattathiri's dream and uttered:
I like the "bhakti" in Poonthanam's work, rather than the "vibhakti" (scholarly sanskrit) in your work.
Meppathur felt sorry, and was ashamed at his silly act. He begged Poonthanam to forgive him, and later they became close associates. Many poetical works of Poonthanam Nambuthiri are available, all in simple Malayalam, which even a child can understand.
JnAna ppAna is considered as Bhagavad Gita of Malayalam.
Salutations to Bhagavan
Nagaraj/s/Friends,
Wonderful post by Nagaraj.
What s has said is another form of devotion only.To read Bhagavan's works in Tamizh and Thakur's utterances in bAngla ,to me means sraddhA-utter diligence and this is one form of devotion.What one assimilates is something beyond any language.
All forms of devotion are excellent.
PoonthAnam's story is a tremendous inspiration.
Nagaraj's point on srimad Bhagavatham is indeed wonderful.If a man has only this moment to live,where will he go?What books he will study?Parikshit had only 7 days and through the Grace of the Great ones he listened to the nectar of Bhagavatham.No time to listen to the chapter wise exposition of the Bhagavad Gita!His chapter would have been over even before he listened to the end of the First Chapter-'Despondency of Arjuna'.(Present day speakers can talk about just this chapter for days together!)
Namaskar.
Nagaraj and S, The quote by Sadhu Om is metaphorical and not to be taken literally.
Of course reading Ramana in the original Tamil would be wonderful but you are confusing the peripheral with the essence.
The Marital garland of letters is full of delightful metaphors.
salutations to all:
Nagaraj/Ravi/Others:
hahahaha... your comment appeared to me as an apt illustration of 'kutarka', i.e., the response you gave was nice but incongruous! the issue was to read the master's words as they were spoken/written without taking recourse to any translation or commentary. everything you said would have been valid if i'd (inanely) claimed <'reading scriptures is "essential" to realisation'> - now, i don't remember saying anything to that effect anytime!!! conceding for a minute the twist you gave to totally alter the issue, now if you truly fathom the depth of what you said ["...what is the guarantee that one may live for so many years? who knows if we may live to see the next hour? ..."], then the only thing you ought to be doing is vichAra in every moment available to you; is that what you are doing? going by your doctrine, why do anything at all when death is right round the corner??? if this emergency in words isn't demonstrated in action, what's it if not unadulterated hypocrisy!!!
when i said 'below-average' mind, it was in the sense of different people possessing varying abilities. what may take 2 years for me may take only 2 months for somebody. sorry sir, while reading newton or euler, i can see what is an extraordinarily brilliant mind, and i'm utterly incapable of deluding myself under 'mind is nothing'! :-) sorry, i plead my ignorance about the 'heart' you refer to with raw confidence; all i know, all i do, all i think, all i feel is only through the little mind i've. if one thinks 'mind is nothing', then i presume such a one to be abiding in the self; if not, one might just be adding another layer of hypocrisy by making a smart statement about which one otherwise knows nothing!
as you claim, if [""ruju mArga""] or just wait for grace is the "easiest" thing to do, then it makes it pretty foolish on the part of bhagavAn to have not recommended this to all and harped on vichAra instead, that too again & again!!! if you ever see krShNa 'dancing' before you as poonthanam did, then will gladly accept whatever you say; until then, request you to exercise caution on what you prescribe. in fact, you yourself go on to say ["...Poonthanam spent the rest of his life reading the Bhagavatham..."]!!! why 'reading' when he could have simply heeded your advice...
what is always proscribed is excessive reading where reading itself becomes the 'be all & end all' of life; on the other hand, a little judicious reading is not only strongly prescribed but quite essential to clarify one's doubts & help answer one's questions. to learn tamizh to read uLLadhu nArpadhu & upadEsa undhiyAr is not at all the same as learning tamizh to read every classical piece of tamizh literature!!! take vichAra for instance - how does one learn how to do it? by reading something, isn't it? all i'm saying is that the best thing to do then is to learn tamizh & read bhagavAn's words in the original instead of learning it from sAdhu Om's or anybody else's writings. let's be clear - hope i needn't repeat that we are NOT talking about the utility of study to mukti. i was only responding to your impetuous retort of ["...If one has to learn Bangla, Samskrita, Tamizh, Persian, to read about Thakur, Ramanar, Rumi, Shankara, then, one would have to wait for the eternity...."] - please don't dilute in the name of simplicity...
Dear S.,
Wish you all the best :)
Salutations to Bhagavan
Dear Friends,
I would like to clarify on one point that the article on Poonthanam was reproduced from internet sources (as it is) such as wikipedia, the official website of Guruvayoorappan temple - guruvayurdevaswom.org/spoonthanam.html
which certifies the fact that Poonthanam had been reading Srimad Bhagavatam for the rest of his life.
Salutations to Bhagavan
Nagaraj/s/Friends,
Here is an excerpt from The Gospel of Sri Ramakrishna:
Master: "Now and then Hazra comes forward to teach me. He says to me, 'Why do you
think so much about the youngsters?' One day, as I was going to Balaram's house in a
carriage, I felt greatly troubled about it. I said to the Divine Mother: 'Mother, Hazra
admonishes me for worrying about Narendra and the other young boys. He asks me why I
forget God and think about these youngsters.' No sooner did this thought arise in my mind
than the Divine Mother revealed to me in a flash that it is She Herself who has become
man. But She manifests Herself most clearly through a. pure soul. At this vision I went into
samadhi. Afterwards I felt angry with Hazra. I said to myself, 'That rascal made me
miserable.' Then I thought: 'But why should I blame the poor man? How is he to know?'
His yearning for Narendra
"I know these youngsters to be Narayana Himself. At my first meeting with Narendra I
found him completely indifferent to his body. When I touched his chest with my hand, he
lost consciousness of the outer world. Regaining consciousness, Narendra said: 'Oh, what
have you done to me? I have my father and mother at home!' The same thing happened at
Jadu Mallick's house. As the days passed I longed more and more to see him. My heart
yearned for him. One day at that time I said to Bholanath: 'Can you tell me why I should
feel this way? There is a boy called Narendra, of the kayastha caste. Why should I feel so
restless for him?' Bholanath said: 'You will find the explanation in the Mahabharata. On
coming down to the plane of ordinary consciousness, a man established in samadhi enjoys
himself in the company of sattvic people. He feels peace of mind at the sight of such men.'
When I heard this my mind was set at ease. Now and then I would sit alone and weep for
the sight of Narendra."
It is our imagination only that after self Realization,no study of Books or any other activity should be there.There is no such binding.How else will one spend time-just sitting like a rock!If one can eat and drink,one may listen to Devotional songs or read devotional works,or talk to people or even sell beedies like Nisargadatta Maharaj did!
Why do we think that poonthAnam should not read the Bhagavatham?
Again Sri Ramakrishna says:
"Suppose an office clerk has been sent to jail. He undoubtedly leads a prisoner's
life there. But when he is released from jail, does he cut capers in the street? Not at all. He
gets a job as a clerk again and goes on working as before. Even after attaining Knowledge
through the guru's grace, one can very well live in the world as a Jivanmukta."
Namaskar.
Hello, everyone.
Recently I have bought 'Poems of Sri Ramana' which was witten by Sadhu Arunachara. The English translations of tamil poems seem to have been checked by Bhagavan himself. Can I regard these English poems as authentic?
I also bought 'Sri Ramana Gita of B.V. Narasimha Swami'. It also seems to have been checked by Bhagavan. Can I regard this work as authentic like 'Maharshi Gospel'?
I read that the name of Sadu Arunachara was given by Bhagavan himself. It is extraordinary privilege!
Thank you.
Friends,
Here is a very touching story of Sri Thotakacharya
Totakacharya had neither the learning of Sureshwara and Padmapada nor the realisation of Hastamalaka. But he was unrivalled in scrupulous personal attention to the Acharya. He found pleasure in looking after the personal comforts of the Acharya as a devoted servant. His co-disciples naturally entertained a lesser idea of his intellect. Even Padmapada was not free from this misconception. Once when Totaka had gone to the river for washing clothes, the Acharya waited for his arrival before he would begin his exposition. The other disciples were impatient. Padmapada could not restrain himself. He said: ‘Why should we wait for one who is no better than a wall?’ Sri Shankara naturally did not relish this remark. He felt the necessity to teach Padmapada. So by a mental flash, he endowed Totaka with all the knowledge of the sastras. When Totaka returned from the river, he was literally in bliss. He addressed the Acharya in a few brilliant stanzas in Totaka metre. Since then, known before as Giri, he got the title of Totakacharya. He was counted among the foremost disciples of Sri Shankara. He condensed the essential teaching of the Upanishads in a small treaties. This is called Sruti Sara Samuddharana composed in the same Totakametre.
(Source: http://www.sringeri.net/history/sri-adi-shankaracharya/primary-disciples/sri-totakacharya)
Salutations to Bhagavan
Nagaraj/Friends,
Watch this wonderful video of kAnchi mahAswami narrating the moving story of TotakAchArya.MahAswami seems to be asking cue from 'others' to recount;it is to see whether they are paying attention!mahAswami's powerful memory does not require any cues!
What a Great soul!Here is the video:
http://www.youtube.com/watch?v=FqKQ1feoaFE
Namaskar.
shiba,
David may clarify whether the translated poems by sadhu arunachala were checked by Sri Bhagavan.Sadhu arunAchala and sri AnnAmalai Swami were room mates and their deep friendship continued lifelong.Swami did not know English and Chadwick could not speak Tamil!Language is truly no bar when this Love is there.
One need not be deterred by these things.Just like we may say that Sri Bhagavan had a body ,he had a Language of that Body.What Language did Sri Bhagavan spoke or speaking now?This language is the only language-and it is the Language everyone has to understand.What Language does music have?!!!If music does not have a language,what language can silence have!
Please carry on with your diligent efforts to translate Sri Bhagavan's works as a Sadhana and whatever you need will be given.
Wish you the Very Best.
Namaskar.
what a blessing to watch Maha Periyava. Just watching him itself is so purifying, healing.
No words to convey!
Salutations to Bhagavan
Skeptics, please excuse me. :)
The way Kanchi Mahaswami is narrating, it is as though he is verily there, at that time, when this episode happened. It is as though, he is narrating the incident, as he is witnessing the incident.
Like how Vidura used to narrate the incidents to Dritarashtra (who was blind) on the happenings of the war.
Salutations to Bhagavan
Dear i,
Quote - "What Language did Sri Bhagavan spoke or speaking now?This language is the only language-and it is the Language everyone has to understand.What Language does music have?!!!If music does not have a language,what language can silence have!"
Language is only a medium for communicating one’s thoughts to another. It is called in only after thoughts arise; other thoughts arise after the ‘I-thought’ rises; the ‘I-thought’ is the root of all conversation. When one remains without thinking one understands another by means of the universal language of silence. Silence is ever-speaking; it is a perennial flow of language; it is interrupted by speaking.
These words obstruct that mute language. There is electricity flowing in a wire. With resistance to its passage, it glows as a lamp or revolves as a fan. In the wire it remains as electric energy. Similarly also, silence is the eternal flow of language, obstructed by words. What one fails to know by conversation extending to several years can be known in a trice in Silence, or in front of Silence - e.g., Dakshinamurti, and his four disciples. That is the highest and most effective language.
(Talks 246)
Salutations to Bhagavan
Shiba
Bhagavan definitely checked the poems that Chadwick translated since there is a proof copy in the ashram archives that has his hand-written corrections. However, since Chadwick's style was to make very free, poetic renderings, I don't think they can be regarded as very accurate translations.
I don't think that Bhagavan ever checked Narasimhaswami's version of Sri Ramana Gita. It was reconstructed many years after the original was composed without reference either to Ganapati Muni or Bhagavan. I showed the original manuscript to Viswanatha Swami in the late 1970s when I first became aware of it, and he was not impressed with it.
Thank you very much for your replies, Ravi and Mr.Godman.
'The Poems of Sri Ramana Maharshi' includes Upadesa Saram and Ulladu Narpadu and Supplement. Were they all checked by Bhagavan? If so, that fact make me far more interested in these translations.
>However, since Chadwick's style was to make very free, poetic renderings, I don't think they can be regarded as very accurate translations.
I can't know the accuracy of renderings because I am lack of knowlege of Tamil language. But can we not think they are authentic because Bhagavan checked and approved them? For me, translations of Chadwick are sometimes difficult to understand because they are using much anastrophe.
In chapter 4 of 'Narasimhaswami's version of Sri Ramana Gita', there is editor's note. It says:
"The Sanskrit texts in the above two paragraphs are sample facsimiles of what Sri Ramana Maharshi wrote in the actual typed manuscript of Narasimhaswami. Besides writing the Sanskrit and Tamil text in the manuscript, he made a number of handwritten English corections. The last paragraph of this chapter cantains a facsimile of a Tamil verse he wrote in the manuscript."
There may be different opinions about this book.
thank you
Nagaraj,
>Like how Vidura used to narrate the incidents to Dritarashtra (who was blind) on the happenings of the war.
It was Sanjaya who narrated the incidents to Dhrtaraashtra.
Ram
Dear Ram,
yes, it was Sanjaya and not Vidura, thank you for correcting me :)
The famous Viduraneeti is a conversation between them.
Salutations to Bhagavan
Staying near the Hill of Fire:
I and my wife had been to Tiruvannamalai for 4 days from 20th April to this evening. We arrived at about 5.00 pm. The town shone with scorching sun, with 7 hours of power cut, 9 am to 12 noon, 3 pm to 6.00 pm
and at night from 9 pm to 10 pm. One has to put up with that thinking every time, "I am not the body.' Seeing Sri Bhagavan's photos sitting on the rocks with no dress whatsoever and with no sandal wear, one has to develop courage and dispassion.
The oasis of this desert situation - is Sri Ramanasramam, with generator power supply all the time. Devotees were reluctant to move out of the Samadhi Hall and they were congregating even after breakfast, lunch and dinner, i.e. up to 8.30 pm. everyday when the doors had to be closed.
*******
Dear Nagaraj and others,
About the eating of egos by Sri Bhagavan, one can take it as it is.
There is nothing wrong. In Tamizh they say, VezhamuNda vilakani athupola. It was first used by Arunagiri Natha. The elephant consumes the juicy portion of the vilam pazham and excretes the full vilam pazham, only the outer cover will be there and no juice inside.
I am saying that there is nothing wrong in the expression of Sri Bhagagvan eating the egos, since
Manikkavachagar himself says about
Siva as UyiruNNi, one who take away the ego, in Tiruvachakam.
Verse 9 of UyiruNNi Pathu, Tiruvachakam:
eccham aRiven nAn irukkinrathai
aRiyen
acho engaL arane aru marunthe
enathu amduthe
chechai malar purai meniyan tiruperuthuRai uRaivAn
niccham ena nenjil manni yAnAki
ninRane
I know I am incomplete. I do not however, know I have got this NAn, the ego. O my Hara, the Rare Medicine, my Nectar, the one who wears the red flowers and stay in TiruperunduRai. He stays in my Heart as the ever present experience as YAn. (thAn of Sri Bhagagan.) (nAn = ego is consumed by Siva.)
******
Subramanianji,
You mentioned that the Samadhi Hall was closed at 8:30 pm. I remember ashramites closing the hall at 9:00 pm. Have they changed the timings?
thanks
Siva temples sung about in Saiva Canons:
(Lesser known temples.)
tiru mAR pERu 631 053.
This is a small village with the temple on the bus route from Kanchipuram to Arakkonam.
mAl, Vishnu is said to have obtained the disc from Siva here. The disc was with Siva after He vanquished ChlandhAsuran. When Visnu (mAl) was doing puja to
Siva with a thousand lotuses. One lotus was short. In order not to stop the puja, He gave one of His eyes as lotus and completed the puja. Deeply moved and happy, Siva gave the disc to Vishnu.
Siva is called Manikandeswarar. One can see the stone image of Vishnu with folded hands in front of Siva Lingam. Uma is called KaruNai Nayaki, one who is the goddess of Grace. The tirtham (holy waters) is called Hari Tirtham. The temple tree (Sthala Viruksham) is Bhilwa tree.
Tiru Jnana Sambandha has mentioned this temple in 21 of his verses and Tiru Navukkarasar in 30 of his verses. Manikkavachagar mentions the event of Vishnu getting the disc from Siva in Tiruvacahakam.
******
Dear m,
Samadhi Hall may have been closed at 9 pm. I am not sure. Since power cuts were starting from 9 pm., and in order not to use generators further, authorities might have closed the Samadhi Hall by 8.30 pm nowadays.
Subramanian. R
Staying near the Hill of Fire.
On Day 1, i.e. on Saturday, the 21st, we reached Tiruvannamalai by 10.30 am thanks to the fact that Krishnagiri - Tiruvannamalai road had been better with many many potholes set right. We received the
keys for Post Office Guest Room and as we entered the room, the power cut (the first course of the day) was in operation from 9 am to 12 noon. Sweating profusely, we thought it fit to go to the Asramam immediately. We reached there again at 10.50 am and cut see the Arti in the Samadhi Hall. After taking lunch and praying to Matrubhuteswara Lingam, we returned after 12 noon.
The monkeys and peacocks are in great numbers. It was a sight to see many peacocks in front of the Samadhi Hall, atop the buildings and trees. Monkeys have somehow become more violent. One monkey came and pulled the water bottle from my wife, went to the tree, opened the lid neatly and slanting the the bottle with one hand, it took the water. Perhaps the hot sun had made the monkey go very thirsty. In another incident, when a lady was ready to offer one iddly, (she had a good number in a vessel), one monkey pulled out the vessel, took it to the tree and started enjoying the full lot. In another case, a hand of plantains, held inside a cloth bag, was pulled out and the entire stock was consumed.
We came back to Asramam at 3 pm, since the second course of power cut would start from 3 pm and go up to 6 pm. One group of ladies and gents were chanting Ribhu Gita - Tamizh, chapter 3. Books were given to other participants and we also joined the reading. At 4 pm. after tea, the book reading in Tamizh and English started. Suri Nagamma's Letters (Part II) was read. After about half an hour, under English reading, Sri Ramanan himself came to read the new edition of the book 'Those with little dust' by Arthur Osborne. This is a book of his articles, his editorials of Mountain Path in sixties, and his poems.
At 5pm. abhishekam, alankaram and arti were done for Sri Ramaneswara Maha Lingam. It was nice to watch this with good breeze and lights to make the devotees comfortable. It was over by 6 pm. At 6.20 the Tamizh Parayana was started. Being Saturday, Sri Ramana Stuti Panchakam, (my favorite songs) was chanted. The dinner was at 7.30 pm. and we returned to the guest room at about 8.45 pm. The third powercut invited us and it lasted up to 10 pm. The suffering was to be borne with. There was no other go. At 10 pm, we went to sleep.
continued....
Staying near the Hill of Fire:
On the Day 2, we took a quick bath
(rooms have been provided with geysers for people who want warm or hot water). and proceeded to the Asramam by 6.30 pm to watch the Milk Puja. Nice experience to see the Milk Puja, a brief puja done in that morning. After getting milk prasadam in spoons, we went to have break fast.
On the morning, we want to go for giri pradakshina. It was more of a pradakshina in car, thanks to my knee problem. However, we stopped at all Linga shrines and prayed to Siva starting from Yama Lingam onwards. In Isanya Janna Desikar Math, I met the old priest, 82 years, an authority on Tamizh Vedanta texts. He had poor eyesight, thanks to Aurobindo Ashram Eye Camp, the doctors have restored sight to one eye with IOL fixed. He was looking cheerful. He did arti for the Lingam and gave us prasad. No further books have been published after 4 volumes of Vedantic Tamizh texts by Kovilur Math, since that pontiff had passed away last year.
We came back to the Asramam by 10 am and after seeing arti for Sri Bhagavan, we took our lunch and left for the room by 12 noon. The book depot had the Osborne's book (new edition) and also Annamalai Swami's Kadaisi VArthaigal, Tamizh translation of Final Talks. We bought these two books and also a CD on the title Ekaksharam, a discourse done by Nochur Venkataraaman last year in the Asramam.
Ribhu Gita chapter 4 was chanted by the same group of men and women in Mother's Temple front hall. This was followed by book reading in Tamizh and English as usual. At 5 pm., we had seen the oblations and arti for Sri Ramaneswara Mahalingam. At 6.20, being Sunday, there was only Sanskrit parayana which we listened to. After dinner we returned to the guest room, suffered the last bout of power cut from 9 pm to 10 pm and went to sleep.
continued....
Staying near the Hill of Fire:
On Monday, that is on 23.4.2012, we decided to have darshan of Arunachaleswara and Apeetakuchambal. So we skipped the Milk Puja and break fast and reached the Big Temple at 6.30 am. Fortunately there was not much crowd and the sun was yet to show his brilliance. We went to Arunachaleswara first. He was being given morning oblations and the priest asked us to wait and see Him when arti is performed immediately after oblations. Thereafter they would put the screen for alankaram and it would take another one hour. So we saw Him immediately after His
morning bath when arti was shown. Thereafter we rushed to Unnamulai Amma Sannidhi. There again, fortunately, the oblations had yet to start and so we had darshan of our Cute Little Mother for about 10 minutes. While coming out, we had darshan of Kambattu Ilaiyanar and Ganapati. Muruga's shrine was quite crowded since it was Krittika day. We stayed in the queue and had His darshan.
It was 8.30 am when we came out. We had our breakfast in a hotel near the Asramam. Then we had darshan of Samadhi of Seshadri Swami and also sat in front of Sri Dakshinamurti there.
Fearing to go back to the guest room (it was nearing 9 am.) we went to Sri Ramanasramam and had the darshan of Matrubhuteswara and Yogambika first. We saw the arti and then the elaborate pujas for Sri Ramaneswara Mahalingam. Since it was Monday, for Sri Ramaneswara Maha Lingam, they had arranged for oblations from Kalasam (holy pots containing water). It was nice to see this oblations along with abhishekam with sandal paste, vibhuti, rose water etc., The puja was over by 10.20 am with arti.
We stayed back in the Asramam for lunch. After lunch we returned to the guest room, by which time 3 hr morning power cut period was over.
In the afternoon, Ribu Gita chanting was done around 3 pm. Then book reading was continued with Suri Nagamma's letters in Tamizh and Osborne's book.
After evening arti, Monday's parayana was Sri Arunachala Stuti Panchakam. It was nice to listen and sing along with the other devotees. After dinner we returned home at about 8 pm.
continued.....
Staying with the Hill of Fire:
Tuesday, Day 4, 24.04.2012, was the day of our return. So we decided to spend the time in the Asramam. We started early after a quick bath and saw the Milk Puja and then had our breakfast. On Tuesday, at the time of Milk Puja, my wife told me that David Godman had come to do pradakshina and after receiving the milk prasadam, he left the Asramam.
I did not notice. I do not know whether David had really come that morning, since my wife told me that the person had vibhuti and kumkum on his forehead. Is it true David?
After break fast, we stayed put in the Asramam. We saw both the abhishekams in Mother's Temple and also to Sri Ramaneswara Maha Lingam. It was over by 10.30 am. We had our lunch and had to reluctantly leave Tiruvannamalai. We started around 12.30 pm and arrived at Bangalore, by about 5.30 pm. We were looking at the Hill from the car for a long time. It is visible up to 10 or 11 kms in the Chengam Road.
nin eri erittu enai neeRakkidu mun
nin aruL mazhai pozhi Arunachala!
Before your fire of Jnana burns me to ashes, pour down on me your rain of grace, Arunachala!
In Jnana there is no duality, no fuel, no burning, no flame, only one thing, ashes, residual and unchangeable. Grace is the link between God and man, the rain that falls from heaven to earth. The Jiva wants to enjoy its separateness for a while, does not want to die, does not want to sacrifice the ego too soon. It would enjoy God's Grace before itself becoming God and His Grace.
concluded......
Subramanian
Your comment about devotees suddenly discovering a liking for the Samadhi Hall when the power was off somehow reminded me of a time in the 1970s when I spent a lot of time in the Old Hall. There would usually be two or three of us there, but occasionally we would be invaded by large numbers of spruced-up devotees from in and around the ashram who had turned up because a TV camera was filming there, or some VIP was visiting. They would sit long enough to be recorded with whoever was visiting, and then go back to whatever they were doing before.
Incidentally, the area that Ramanasramam is in gets more electricity than I do. I am on a village line which supplies several hours less electricity per day.
Miracles - Katya Osborne -
(Deepam 2003 of Mountain Path)
Once upon a time and long, long ago, there lived a great sage and teacher. In those days esoteric knowledge was not openly available to all, instead one had to find a teacher who was willing and able to impart this knowledge and apprentice oneself to him. Such a man was the sage of this story and he would take only three pupils at a time for ten years periods. The lucky three came to him with offerings of fruits and flowers and then their instruction would begin.
Ten years passed and the students were told that their education was completed and they could leave. They came in turn to receive his blessing, and after again offering fruits and flowers the first acolyte asked for the master's approval and permission to go out into the world and take up the work he had learned.
"And what have you learned?" the Master asked.
"Revered One," answered the student, "I have learned to conjure gold and precious jewels out of the air. I have learned to make myself invisible. I have learned to transport my body to any place that my mind can imagine."
"And are you content?" asked the sage.
"Oh yes, great one," answered the student.
"Then go with my blessing."
The next student came along with his gifts. The question put to him by the sage was the same and the answer was nearly the same, except that he had also learned to transform his appearance so that he could resemble any deity.
"And are you content?" asked the sage.
"Oh more than content great one."
"Then go with my blessing."
The third man presented himself and he too had learned all the knowledge that the other two had acquired.
"Are you content?' asked the sage.
The man stood with his head bowed but did not reply.
"What troubles you?" asked the Sage.
"I have learned all the tricks," answered the man, "but what has that to do with spiritual wisdom?"
The sage smiled at him. "Come with me," he said, "You I will teach."
This story was told to me many years ago, and growing up in and around Sri Bhagavan, I felt that it reflected the flavor of His attitude towards life and miracles. Everything was so low key that one could never be sure if He had interfered or not. He was never dramatic or flamboyant. A nod or smile was the most one could hope for. And yet...we all...including the children, knew without question that He could do anything at all, anything He wanted. And even at that very young age, we knew that He never wanted. And yet people came and beseeched Him for favors and boons. I suspect that many times people got their wish but in such a personal and private way that no one else was aware of it. Perhaps even they were unsure whether Sri Bhagavan helped them or not. But mostly peoples' faith in Sri Bhagavan remained unshaken in spite of His personal trade mark which was....everything low key and quiet. Nothing ostentatious. Ever.
continued......
Dear David,
Thank you for your reply. Incidentally did you come on Tuesday morning at the time of Milk Puja to do pradakshina of the Samadhi Hall?
My wife says, she has seen you. I did not notice.
Subramanian. R
Subramanianji,
Thanks for sharing the details of your visit to the ashram. I enjoyed reading it.
best wishes,
Talking about Tiruvannamalai and the scorching sun and power cuts, I remember the story of Sri Bhagavan taking Jagadeesa Sastri for a walk on the Hill in one summer. It was blazing summer. After some distance, Jagadeesa Sastri could not bear with the heat particularly when he had no slippers. Sri Bhagavan, however, was walking slowly without bothering about the heat. Jagadeesa told Sri Bhagavan:
Bhagavan! What is my fate? How to overcome this heat and walk without slippers on. Sri Bhagavan then told him about the mantra, Suryoham, Suryoham... I am Sun, I am Sun.
When one is Sun himself, how can the sun scorch him? Can sun's heat
scorch the sun? Thereafter, Jagadeesa Sastri felt the effect of mantra. Many years later, when Sastri was walking on the melting tar roads in Bombay, his friend asked him: Are you not feeling the heat? You are not having any slippers even.
Sastri said: Sri Bhagavan has given me Suryoham mantra. This ravi raksha helps me not to feel the sun's heat at all.
******
Siva temples sung about in Saiva Canons:
(Lesser known temples.)
kottaiyoor - 612 002
This temple is on the outskirts of Kumbakonam in about 4 kms towards West. This temple is also called Koteeswaram since during a night when a Chozha king was meditating in the temple, Siva appeared as 1 crore (Koti) Lingams! The name kottaiyur is because the place was earlier full of castor plants (AmaNakku or kottai). On seeing a Lingam under one of the castor plants, the king built this temple.
Three kms further to the West is the famous Swamimalai temple of Muruga, one of His six abodes.
Siva is called Koteeswarar. Uma is called panthAdu Nayaki, one who plays with a ball. The tirtham (holy waters) is a tank called Koti tirtham. The temple tree ( Sthala Viruksham) is castor plant.
Saint Tirunavukkarasar has mentioned this temple in 10 of his verses.
******
Miracles - Katya Osborne -
(From Deepam 2003 of Mountain Path)
continues....
A bullock cart driver came one day when I was sitting in the Hall. It was monsoon time and it poured. This had been going on for days and it was expected to continue. His problem was that his wife had died and he had to complete her cremation ceremony by that afternoon. He was a very poor man and could not afford a cremation under cover. He explained all this to Sri Bhagavan who looked out of the window and said in the manner of any one of us:
"It may clear up later on."
That was enough for the man. He went off and made all the arrangements and of course, sure enough, it did clear up that afternoon long enough for the cremation to take place, and then it poured again!
That was so typical of the way Sri Bhagavan did things. One could never be really sure that He had done anything at all.
The most spectacular thing I EVER heard of during all the years, even taking into account the way the stories grow in content and how exaggerated many of he tales become over the years, happened at the bhiksha given one year at Jayanti. All the food was prepared for a thousand people but someone had forgotten to order fruits and there was none. Flushed and worried the man in charge came to Sri Bhagavan and explained his dilemma and that he was in deep trouble over his negligence. Sri Bhagavan didn't say a word, but He listened. The man got back and reported to the Sarvadhikari in the office and he was just in time to hear a phone call from the station master of Tiruvannamalai Railway Station, saying that they had a large consignment of oranges on the station platform. The sender's name was lost, in fact the paper work was lost altogether but it was assumed that they were for the Asramam so would someone please come and get them. As I recollect, there was no ooing or ahing. In fact no one was unduly surprised.
Someone had asked Sri Bhagavan for help and received it...in His inimitable style. Low key and on one could actually point a finger and say wow, miracle! It was just a parcel without an address. These things happen.
Everyone who lived in or around the Asramam back then had a story, but infected as we were by the spirit of Sri Bhagavan, most of us kept our stories very private. Life was always ostensibly undramatic for all of us.
continued...
Miracles - Katya Osborne:
continues....
My own unforgettable memory happened when I was about ten years old. A lady from Delhi came to the Asramam. In those days, all foreigners were sent to our house as my parents spoke several languages and could understand a number of travelers. Also in those days, whether a person came from New York, Newzealand or New Delhi, they were foreigners. This particular lady told us her story which I thought was unutterably tragic. She had married against her parents' wishes, but she married for love and the first few days of her marriage were blissfully happy. They went to the seaside for their honeymoon and she saw him being caught by a shark and killed in front of her. Since then she was a nervous wreck. She then started a trek around all the Ashrams and holy men of India. Why? She wanted to know. How had they harmed anyone and why should they be visited by such a terrible punishment? The point came when she could not stand to listen to any more ambiguous anodyne answers, so she had written her questions down and her list went with her whenever she came to a new holy man. No one was going to fob her off anymore. If there was an explanation she wanted to hear it, and if not why not. What I recollect most about this lady was that she was so tense and nervous that it was a strain to be in her company. I was not an especially sensitive child, but sitting in the same room as her was excruciatingly uncomfortable. I started to escape but my mother caught me.
"Take her to the Hall," she instructed me. I had things to do I told her, but my mother said, "GO".
I went.
When we got to the Asramam I pointed to the Hall where Sri Bhagavan was sitting and then took myself off to read a book under a mango tree.
I heard the bell for lunch and dragging my feet I went to fetch the lady home for food. Never in my life, neither before nor in all the years since, have I noticed such a change in anyone, and in such a short time. The lady was relaxed and at peace. I trailed behind her on the way back, too shy to ask her what Sri Bhagavan had said but aching to know. Why oh why hadn't I stayed with her.
continued.....
Miracles - Katya Osborne:
continues....
Whatever the words were that Sri Bhagavan had spoken, they must surely be the most important in the world. I wanted to know them for posterity. The rest of my life could be transformed by the words I hadn't heard. However I knew that my mother would ask her so I stuck around like glue in order to hear the magic formula.
My mother of course noticed the difference immediately. One couldn't miss it. She asked the all important question. What had Sri Bhagavan told her?
"Nothing," she replied. She had sat there all prepared, with her list at the ready, then Sri Bhagavan
looked at her. He just looked, full of understanding and compassion, and she suddenly lost interest in her crusade. It didn't matter any more. She had found the peace she craved.
Nothing could be more miraculous than what happened to that lady, and nothing more typical of Sri Bhagavan. He didn't say a word.
Sri Bhagavan's touch was always exquisitely light but sure. He would hint but never be obvious, whether He was performing a 'miracle' or letting a person know what was best for them to do. And yet a hint from Him should never be ignored. If He takes the trouble to make us aware, well then, we disregard it at our peril.
When I was about nine years old I fought my mother on a daily basis on the business of brushing my hair. She wanted to. I didn't. The whole business became a major battle which reached crisis point. Left of its own devices my hair resembled a haystack. One had to look at my feet to see which way I was facing! One day my mother ran me down near the cowshed where Sri Bhagavan was sitting and talking to Lakshmi the cow. She semi jokingly complained to Sri Bhagavan about my recalcitrant attitude and so I ran away again. Later, in the dining hall, Sri Bhagavan looked at me and made a comic face as He put both hand up to show a huge mop of hair! It was funny and I laughed with everyone else. It seemed as though making a serious fuss about one's hair was not really worthwhile, there were more important things to deal with in life.
I didn't comb my hair however.
When I came home from school for the holidays that year, the issue of my hair had evaporated, but the picture of Sri Bhagavan teasing me in the dining hall remained. I always knew that nothing Sri Bhagavan did was without significance and it was brought home to me that in His gesture there was a message.
continued.....
Miracles - Katya Osborne:
continues....
Sri Bhagavan is watching over us, and He may make suggestions, however obliquely, even possibly as a comedy, but He is doing it for a purpose and perhaps as one gets older His subtle guidance becomes increasingly important. It probably does not hurt as much to learn one's lessons when they are relatively trivial, one is young and they are only as painful as dragging a comb through tangled hair, whereas making a drama over something essentially unimportant can be destructive.. even self destructive. Also it is often only a disguise for the glorification of the ego. There is a definite feeling that Sri Bhagavan's infinite compassion spills over onto us all our lives and He can admonish us out of pure love. Sometimes the lessons are painful, but only He knows how much excruciatingly agonizing our lives could be if we proceeded without the benefit of His help, or if we ignored it out of ignorance or hubris.
It is hard to accept that pain and grief and sickness are possibly a great kindness when viewed overall. My brother, who played at Sri Bhagavan's feet as a baby, who spoke to Him daily as a child, and who loved Him as a figure of wonder, suffered for many years from Organic Brain Syndrome. Towards the end of his life he could neither walk or talk nor understand, and yet when he died there was an amazing feeling of peace and fulfillment. He had completed his tasks and endured all the vicissitudes that had accrued to him, and he had done it in a compacted record time. It was hard for him to live through, but in His compassionate way Sri Bhagavan arranged things so that Adam hardly knew what was going on. Now it is over. I believe he never needs to come back to attend to any unfinished business.
When Adam's condition started to deteriorate badly we found it very hard to move him from place to place. He was a big man, 6 feet 3 inches tall and well built. I sat in the Hall one day, in front of Sri Bhagavan's picture and explained this to Him. I told Him that we really needed some help please. a young lad came to ask for work. He said he would like to look after my brother. Suresh is 5 feet and one inch! His hobby is weight lifting and he could lift the big, heavy man as though he were a baby!
This happened only a few years ago but it really doesn't matter whether one speaks to Sri Bhagavan today or many years ago when He had a body we could see and relate to. No ego means no fizz and flash. No handle to attach to an event so that it can shine out and glitter. Sri Bhagavan was/is, more than a great guru. He is a Jnani and He hears us all the time whether we want Him to or whether we do not. He Himself said that if we take one step towards our goal then the guru will take the other nine. Learning to put the whole faith and trust in Him is a possible step. Believing that He does not abandon us, but stays with us to teach us what we need to learn, albeit sometimes in a painful way, is hard but rewarding. At this point it is difficult but necessary in order to understand what it is that we need to be taught. Everyone has their own inner dialogue with Sri Bhagavan and their own personal route map of where they are going. Coming to Him at all in the first place is our first step.
concluded.
Sri Bhagavan and Lakshmana Sarma (WHO):
Talks No. 14:
An old man came and sat in the Hall. Maharshi was reading Sarma's Sanskrit recension of Arunachala Akshara Mana Malai. The man asked softly: "It is said that realization is beyond expression. And expression always fails to describe the realization. How is it?"
Maharshi: The point has been mentioned in Arunachala Ashtakam, Verse 3, where it is admitted that, although the expression of realization is impossible, still its existence is indicated.
Soon after there were visible signs
of emotions in the man. His breath was deep and hard and he fell on the floor prostrating humbly and got up only after one or two minutes. Remaining calm a brief while, he left the place. Evidently the man had some illumination. He sought confirmation from Maharshi, who responded fittingly. He found
confirmation, and humbly and feelingly acknowledged the divine intercession on his behalf.
*****
Sri Bhagavan and Lakshmana Sarma (WHO):
Talks No. 51:
A young brahmin who came on a visit to Maharshi, became hysterical, beat his chest violently with both his hands, shouting Sivoham, Sivoham and said to Sri Bhagavan: I will take refuge at the feet of my Father. You are Parthasarathi, I am Arjuna. We will stamp out materialism.
........
........
After some hours of quiet, Sri Bhagavan asked K. Lakshmana Sarma to read out a portion of his commentary on Ulladu Narpadu, Anubandham. The gist of it is that people, unable to help themselves, ask for divine powers to be utilized for human welfare. This is is similar to the story of a lame man who blustered, saying that he would overpower the enemy if one he were helped on to his legs. The intention is good but there is no sense of proportion. The young man on hearing it suddenly sprang to his feet, saluting Sri Bhagavan and saying, "Father, Father, I was mistaken. Pardon me. Teach me. I shall abide by what you say", and so on. Then again in the evening he prostrated himself, saying, "I surrender."
*****
Arvind/Friends,
In the very first verse of Chinmayananda guru,Saint ThAyumAnavar mentions the 'Avesa Asai kadal':
அங்கைகொடு மலர்தூவி அங்கமது புளகிப்ப
அன்பினா லுருகிவிழிநீர்
ஆறாக வாராத முத்தியின தாவேச
ஆசைக் கடற்குள் மூழ்கிச்
சங்கர சுயம்புவே சம்புவே எனவுமொழி
தழுதழுத் திடவணங்குஞ்
சன்மார்க்க நெறியிலாத் துன்மர்க்க னேனையுந்
தண்ணருள் கொடுத்தாள்வையோ
துங்கமிகு பக்குவச் சனகன்முதல் முனிவோர்கள்
தொழுதருகில் வீற்றிருப்பச்
சொல்லரிய நெறியைஒரு சொல்லா லுணர்த்தியே
சொரூபாநு பூதிகாட்டிச்
செங்கமல பீடமேற் கல்லா லடிக்குள்வளர்
சித்தாந்த முத்திமுதலே
சிரகிரி விளங்கவரு தக்ஷிணா மூர்த்தியே
சின்மயா னந்தகுருவே.
Translation:
With flowers in out-stretched hand,
Hair standing on end in joyous thrill,
Eyes melting in love, tears streaming as a river -
Thus do I not immerse myself into the fervent Sea of Mukti.
And so hail Thee not as
''Oh! Sankara!
Oh! Swayambu! Oh! Sambu!''
And adore Thee not in faltering words of ecstatic joy;
And pursue not the path of Sanmarga.
When such indeed is my unholy condition
Will you ever accept me in Thy rapturous Grace?
With the holy munis, Sanaka and the rest,
Seated by Thine side in prayer,
Thou revealed the path indescribable by a singe word
And conferred the bliss of Svarupa.
Thou, who is seated on the crimson lotus
At the foot of the wild banyan tree.
Oh! Thou, the Primal Source of Siddhanta Mukti.
Oh! Chinmayananda Guru! Dakshinamurthi !
Thou seated high on the hilltop of Siragiri.
siragiri refers to Tirusira Hill - Tiruchirappalli Hill - Now known as the Rock Fort in the town of Tiruchirappalli.
--------------------------------------------------------------------------------------------------------------------------
'Avesa Asai'-Sri Ramakrishna calls it mahabhava or prema.
Namaskar.
Hello, everyone.
I searched for infomation of authenticity of'the Poems of Sri Ramana Maharshi', but I couldn't find it.
Please give me any information of that, if you find it.
I think whole the poems were checked by Bhagavan but I am not sure.
thank you.
shiba,
David has already replied regarding this.I do not have the copy of Chadwick's translation to ascertain how accurate his translation is.
The Fact that Sri Bhagavan has checked and corrected with his own hand does not reveal much.We know that Sri Bhagavan once corrected a Malayalam language biography written by someone who had written that Bhagavan was married and had children!Bhagavan simply corrected Spellings and possibly some grammatical mistakes and left the content unchanged!
We cannot read much into these things that he did like this.
People interpret these in a way suitable for them,like his noncommittal 'hoom,hoom'(he was only acknowledging that he has heard what was said or read what was shown and corrected what was expected to be corrected).
As long as we find that we have got the gist of what he has said,that should be sufficient for our purpose.The True meaning in any case is not Verbal,but is something to be experientially perceived.It is this that is his definitive teaching,although the words that he used serve as pointers and carry with it the power to reveal for those who pursue it diligently.Whatever translations are available admirably serve this purpose and may be relied upon.
Wishing you the Very Best.
Namaskar.
Dear Ravi.
I agree with what you said. But for me who dont know tamil, accuracy of translations is still great matter of concern. Because accuracy of translations effects my understanding of Bhagavan's teaching and then accuracy of my Japanese translations.
The following sentences are extract from 'the Poems of Sri Ramana Maharshi'.
"I would get a Tamil scholar who also knew English to make a prose version, which I would then versify This I would place bit by bit before Bhagavan for his approval, but this was not easy to obtain. Verse by verse he would correct it explaining the meaning in detail and suggesting alternations, which I then had to incorporate into my verses. He was very particular and not at all sympathetic to poetic license. I originally translated 'Poppadum' into a lilting song more or less in fun, but when I showed it to Bhagavan he insisted on my altering it several times. I tried to explain that it was almost impossible to do this in the metre I had chosen, but he insisted I must do it.
On the whole, therefore, the meaning has been brought out accurately in my verses, with the necessary slight expansions to fit the metre. The chief merit of such verses is that they can be easily memorized."
I only would like to ascertain in addition to 'Poppadum' other verses were also checked by Bhagavan carefully or not.
thank you
Dear Ravi, Shibha,
In fact Major Chadwick is said to have translated the entire Collected Works of Ramana Maharshi in English. As he was getting ready to submit the same to Sri Bhagavan, he had come to know that Arthur Osborne had done similar rendering and given to Sri Bhagavan. So he merely placed his English manuscripts in Sri Bhagavan's hands and took them back quietly.
I had also the copy of Poems of Sri Ramana Maharshi by Major Chadwick published by Sri Ramanasramam. It is a thin book, with white wrapper. I also remember that Major Chadwick had said in that book, that he could not translate Ulladu Narpadu
since that was too divine to attempt an English rendering by him.
Regarding authenticity, while the story is authentic, we cannot say the same thing for the authenticity of translations.
Even in Osborne's translation of the Collected Works of Sri Ramana Maharshi, in the sixth edition, translation of certain texts were replaced by those of Prof. K. Swaminathan, T.K. Jayaraman and Michael James. In the seventh edition, Sarvajnanottaram translation of Dr. H. Ramamurthy has been incorporated in place of the original by Osborne.
Subramanian. R
Siva temples sung about in Saiva Canons:
(Lesser known temples.)
tiru nageswaram - 612 204.
This temple is about 6 kms to the east of Kumbakonam. Here Adisesha is said to have prayed to Siva. It is also a place for worshipping
Rahu (nodes) during difficult period of Rahu dasa, that a devotee undergoes in his lifetime. Milk abhishekam is done for Rahu during Rahu Kalam (a fixed period of every day for one and a half hours). When milk falls on Rahu idol, the idol turns blue. This is also a favorite temple for Sekkizhar of Periya Puranam. Sekkizhar built a temple in his home town KunRathur near Chennai in identical fashion of this temple.
The temple has also a shrine for Sekkizhar. There are also shrines for Sundaramurthi Swami and his wife Paravai.
Siva is called Shenbakaranyeswarar, one who is in the forest of Shenbaka trees. Uma is called KunRa mulai nayaki, one who has got breasts like hills. The tirtham (holy waters) is a tank called Naga tirtham.
Tiru Jnana Sambandhar has mentioned this temple in 22 of his verses, Tiru Navukkarasar in 30 of his verses and Sundaramurti in 11 of his verses.
*****
Ullada Narpadu - Main Text - Verse 13:
jnanamAm thAne mei nAnAvAm jnanam ajn
jnanamAm poyyAm ajnanamume - jnanamAm
thannai anRi inRu aNigaL thAm
palavaum poi meyyAm
ponnai anRi undo puhal.
The Self alone is Knowledge, Truth. The knowledge of plurality is ignorance, illusion. That ignorance is not apart from the Self which is Knowledge. The many ornaments are illusory. Say, do they exist apart from the gold which is real?
The non dual Self is pure awareness. It is the supreme truth. Truth is that which is non-contradicted at anytime, anywhere. It is unconditioned by space, time and causation. Judged by this test, the Self alone is Truth. The pluralistic universe, on the contrary, is an illusory appearance. In the experience of sleep, it is not seen. And, at the onset of knowledge, it vanishes. So, it cannot be true. The knowledge of what is not true is ignorance. But ignorance has no ontological status alongside or apart from the Self which is true knowledge. If it has to be located anywhere, it must lie in the Self. Just as the darkness present in a room obscures the room, the ignorance which is located in the Self veils it. If it be asked how the darkness of ignorance could reside in the self luminous Self, we have no answer. From the standpoint of the absolute reality, there is no ignorance at all. It is only from the side of relativity, that we can talk of ignorance. And all talk of ignorance is bound to be incoherent and illogical. For, incoherence and illogicality are the very soul of ignorance and that is Maya.
To illustrate the truth that the One alone is real and the Many illusory, an example is given. This occurs in the Chandogya Upanishad (VI.i), along with other examples. Just as various types of ornaments are wrought out of gold, so the plurality of things constituting the world is apparently produced from the one Self. Apart from gold there are no ornaments. Even so apart from the Self there is no world. When one understands gold, one understands everything that is made of gold. Similarly, when one knows the Self, one comprehends the world. This so called effect is non different from the cause. The other examples given in the Upanishad are: 1. one lump of clay and the things made of clay. 2. nail scissors and iron products made of iron.
******
Sri Bhagavan and Lakshmana Sarma (WHO):
Talks No. 451:
Mr. S.S. Suryanarayana Sastri, Reader in Philosophy, Madras University, arrived this night. He had a doubt which he said had been cleared on reading Sarma's commentary on the Knowledge of Self.
The doubt was:
How can the world be an imagination or a thought? Thought is a function of the mind. The mind is located in the brain. The brain is within the skull of a human being, who is only an infinitesimal part of the universe. How can the universe be contained in the cells of the brain?
Sri Bhagavan answered saying: So long as the mind is considered to be an entity of the kind described, the doubt will persist. But what is mind? Let us consider. The world is seen when the man wakes up from sleep. It comes after the 'I-thought'. The head rises up. So the mind has become active. What is the world? It is objects spread out in space. Who comprehends it? The mind. Is not the mind, which comprehends space, itself Space (akasa)? The space is physical ether (bhootakasa). The mind is mental ether (manokasa) which is contained in transcendental ether (chidakasa). The mind is thus the ether principle, akasa tattva. Being the principle of knowledge (Jnana sattva), it is identified with ether (akasa) by metaphysics. Considering it to be ether, akasa, there will be no difficulty in reconciling the apparent contradiction in the question. Pure Mind (Suddha Manas) is ether, akasa. The dynamic and dull (rajas and tamas) aspects operate as gross objects etc., Thus the whole universe is mental.
Again, consider a man who dreams. He goes to sleep in a room with doors closed so that nothing can intrude on him while asleep. He closes his eyes when sleeping so that he does not see any object. Yet when he dreams he sees a whole region in which people live and mover about with himself among them. Did this panorama get in through the doors? It was simply unfolded to him by his brain. Is it the sleeper's brain or in the brain of the dream individual? It is in the sleeper's brain. How does it hold this vast country in its tiny cells? This must explain the oft repeated statement that the whole universe is a mere thought or a series of thoughts.
..........
..........
******
Sri Bhagavan and Lakshmana Sarma (WHO):
Talks No. 569:
In reply to Sri K. Lakshmana Sarma, Sri Bhagavan spoke about Sri Dakshinamurti Stotra as follows:
I originally intended to write a commentary on it. Mr. Ranganatha Iyer took away my Tamizh version of the Stotra and printed it along with Appala Pattu. He later asked me to enlarge it. I had the introduction ready. He saw it and took it away for printing. I did not proceed with the work. As for the Stotra:
Brahma, the creator, created four sons from his mind. They were Sanaka, Sananda, Sanatkumara and Sanatsujata. They asked their creator why they were brought into existence. Brahma said: "I must create the universe. But I want to go to tapas for realizing the Self. You are brought forth in order that you may create the universe. That will be by multiplying yourselves."
They did not like the idea. They wondered why they should take the trouble on themselves. It is natural for one to seek the source. They therefore wanted to regain their source and be happy. So they
did not obey the commands of Brahma but left him. They desired guidance for realization of the Self. They were the best equipped individuals for Self Realization. Guidance should be only from the best of the Masters. Who could it be but Siva -- the Yogiraja. Siva appeared before them sitting under the sacred banyan tree. Being Yogiraja should He practice Yoga? He went into Samadhi as He sat. He was in Perfect Repose. Silence prevailed. They saw Him. The effect was immediate. They fell into Samadhi and their doubts were at an end.
Silence is the true upadesa. It is the perfect upadesa. It is suited only for the most advanced seeker. The others are unable to draw full inspiration from it. Therefore they require words to explain the Truth.
But Truth is beyond words. It does not admit of explanation. All that is possible to do is only INDICATE it. How is that to be done?
continued......
Dear Shiba,
Listen to your heart, which never fails you in your wonderful efforts to translate the poems of Bhagavan. No matter, how much we look for authenticity, it will always fall short of this doubt, as ultimately it is ones own self that has to finally deicide.
Which is why feel, Osborne/Chadwick were all on for a free rendering, so did Ganapaty Muni as well in his Sat Darshanam, of Ulladu Narpadu, in Samskrit, instead of a strict word to word translation.
Ones own voice from within, becomes the highest source of inspiration in such works, for the voice of intuition, heart never lies to us, where as, the mere translation may fall short of the true spirit of what Bhagavan has expressed.
Just felt like sharing with you, kindly feel free to ignore any suggestions, if it may not meet your school of thought :)
Wishing you the best in your endeavor
Salutations to Bhagavan
Sri Bhagavan and Lakshmana Sarma (WHO):
Talks No. 569:
continues......
The people are under an illusion. If the spell is removed they will realize the Truth. They must be told to realize the falsity of the illusion. Then they will try to escape is snares. Vairagya will result. They will enquire into the
Truth i.e seek the Self. That will make them abide as the Self. Sri Sankara, being the avatara of Siva, was full of compassion, for fallen beings. He wanted all of them to realize their blissful Self. He could not reach them all with His Silence. So He composed the Dakshinamurti Stotra in the form of a hymn so that people might read it and understand the Truth.
What is the nature of the illusion? All are in the grip of enjoyment, i.e bhokta, bhogyam and bhoga. This is due to the wrong notion that bhogya vastu (the objects) are real. The ego, the world and the creator are the fundamentals underlying the illusion. If they are known to be not apart from the Self there will be no more illusion.
The first four stanzas deal with the world. It is shown to be the same as the Master whose Self is that of the seeker also, or the Master to whom the seeker surrenders himself. The second four stanzas deal with the individual whose Self is shown to be the Self of he Master. The ninth stanza deals with Isvara and the tenth with the siddhi or Realization.
Such is the scheme of the Stotra.
What is the darpana (mirror) here? A mirror, as we know it, is an insentient object which reflects light. What corresponds to a mirror in an individual? The light of the
Self luminous Self is reflected on the Mahat tattva. The reflected light is the mind-ether or the pure mind. This illumines the vasanas (latencies) of the individual and hence the sense of 'I' and 'this' arises.
Again, a superficial reading of the slokas makes one believe that the bondage, liberation etc., are all related to the Master, i.e. Sri Dakshinamurti. It is absurd. Surrender to Him is meant.
*******
Some tips for sadhana under Self
Inquiry:
(N.R. Narayana Iyer):
What is very necessary in the beginning is the faith in the teachings and perseverance in the practice. No appreciable benefit could be experienced for some time (at least nearly a couple of years, in my case) but one should not give up practice on account of it, for the progress in Sadhana could not be felt by a novitiate but the effect of the practice is there. No effort or practice in the cultivation of the Inner Self is lost.
The phrases like 'Remain as the Self', 'Be Yourself', etc., will all remain inexplicable and not understandable to the beginners unless and until one has attained a certain stage and ripeness by practice. Till then they will be mere verbiage. No amount of explanations will clarify them nor need one attempt to 'understand' them but rest content with the feeling that they will get clearer with practice and Guru's immense grace.
In the later stages of the sadhana, the sadhaka is often involved involuntarily in introspection
which helps him to arrive at a correct estimate of the progress, as he correlates his experience with the teachings. This again infuses confidence and optimism in his sadhana for achievement. For the conviction grows in him that even a moment's cultivation of the self is not lost, just as even one rupee put in the bank is added to your bank account.
Sometimes, during the later stages of the sadhana, the sadhaka gets tired of this mental gymnastics and is inclined to give it up, but the impetus of the previous practice and the grace of the Self push him on. He feels helpless like one caught in the force of a torrential flood. He can neither stop nor retrace but passively move with the current, like a leaf floating on the running stream. Caught in the tiger's jaws, where is the escape?
The feeling grows in him, like that of a child towards its mother, that the Inner Self will look after him and see him through. He is frequently reminded of the sayings in Kaivalya Navaneetam, "Oh Guru! You have been always with me watching me and ordaining my course."
Those whose sadhana is different from this Maha Yoga need not take to this, for everyone is inclined by his purva samskaras (previous latent tendencies). But Sri Bhagavan has repeatedly expressed that those having recourse to pranayama practices can with great advantage use them for Atma Vichara.
(N.R. Narayana Iyer, Technique of Maha Yoga, 1996, Sri Ramanasramam.)
******
"Sunk in the Ocean of Bliss"
Learning from Ramana:
Alson Williams - Article in Advent, 2003:
"Those who take refuge at the lotus feet of the supreme Lord of Mercy...seeking Thy benign grace...abide happy, sunk in he ocean of bliss."
- Navamani Malai - Verse 3:
Sri Ramana Maharshi and the path of Self enquiry -- these two are almost synonymous and "Sri Bhagavan's name will be forever associated with that practice. He is generally regarded as a peerless Jnani and a masterful exponent of Advaita and Self Inquiry, and Arunachala is said to be the center of that practice. However, to view this as the totality of Sri Bhagavan and Self Inquiry as the only way He advocated is to do Him a disservice, and to deprive ourselves of some of the beauty and riches of His gift to us - for Sri Bhagavan shows us so much more.
Undoubtedly, Sri Bhagavan was a Jnani of the highest order, but He was also a consummate bhakta -- and far too great to confine Himself to one path. He fully recognized that different seekers require different methods according to the individual's need and nature. Thus we find Sri Bhagavan giving advice on diet, lifestyle, posture, worship, attitudes to work and family life, as well as on pranayama and yoga and answering questions on texts, scriptures, and various spiritual practices. If Sri
Bhagafvan our Master did not limit Himself exclusively to Self Inquiry, then need we do so? It is the purpose of this article to question whether, in our zest to follow the practice of Self Inquiry, we have inadvertently overlooked other aspects of His wonderful life and teachings, equally powerful, sublime and beneficial to the seeker.
continued....
Dear Subramanian. R
>I also remember that Major Chadwick had said in that book, that he could not translate Ulladu Narpadu since that was too divine to attempt an English rendering by him.
I think it is not ulladu narpadu but Five Hymns to Sri Arunachala.
The following is extract from ' The Poems of Sri Ramana Maharshi'.
"I have not attempted to turn the five hymns into verse, only a Jnani could do that adequately. They are inspired utterances that would be ruined by such an attempt, Anyhow it would be entirely beyond my powers."
Dear Nagaraj
Well, I have to do sadhana more earnestly to listen to my Heart. It may be best way but difficult way also.
thank you
Dear shiba,
You are correct since you have had access to the Poems. This morning, I could not locate that book of Chadwick and hence when I attempted to write from my memory, it has become incorrect.
Thanks for the correction.
Subramanian. R
Siva temples sung about in Saiva Canons:
(Lesser known temples.)
tiru Avoor pasupathiswaram: 612 701.
This temple is about 15 kms from Kumbakonam and can be reached by bus. Avur means a place where there are many cows. Cows are said to have prayed to Siva. So it is called Pasu pathiswaram. Pasu means cows as well as jivas. Pati is the Lord or Siva.
Siva is called Pasupathiswarar. Uma is called MangaLa Nayaki. The tirtham (holy waters) is a tank called Brahma tirtham. The temple tree (Sthala Viruksham) is Peepul Tree.
Tiru Jnana Sambandhar has mentioned this temple in 11 of his verses.
Unlike other temples, here there are two shrines for Uma, the consort. One is called MangaLa Nayaki and the other is called Pankaja Valli. The shrine of Muruga is quite popular. Here he is seen with bow and arrow instead of javelin. Only the consort Deiva Nayaki is with Muruga and there is no stone image of VaLLi.
******
Punarvasu VaNNam:
Today is the day of Punarvasu Star, the birth star of Sri Bhagavan in the month of Chaitra. He was born in Margazhi month in Punarvasu Star day.
There will be special pujas and arti for Sri Ramaneswara Maha Lingam.
A verse from Sri Ramana Sannidhi Murai of Muruganar, Verse 3 under UyiruNNi. Serial Number of the Verse is 986. UyiruNNi means One who eats the ego. Saint Manikkavachaagar has also composed a decad called UyiruNNi Pathu, in Tiruvachakam.
paranallathu pArAthikaL pArAtha mei
pArppAn
uranallathu thuNaiyinRi iv
vulakiyAvaiyum venRAn
aranam ena adiyArku aruL aNNAmalai
ramaNan
saranallathu maRRum our saraNillai
namakke.
aranam means fort or refuge. saranam means feet of the guru or Lord. If one could go into the fort of refuge by holding on to Guru's
feet, then there is no maranam, death.
True Seer who sees in all the
worlds
Nought but Supreme Reality.
He overcame the universe
Through nought but inner strength.
Annamalai Ramana, a fortress of
security
To devotees, his Feet
Nought save their shadow
Is sanctuary for us.
(Prof. K. Swaminathan)
Muruganar uses the words mei pArppAn. pArppAn means normally a brahmin. Here He is the true pArppAn, i.e one, who sees the Truth, the Seer.
*******
Sri Bhagavan and K. Lakshmana Sarama (WHO):
Talks No. 639:
While speaking to Mr. K. L. Sarma of Pudukotah, Sri Bhagavan said:
Leaving out what is intimate and immediate, why should one seek the rest? The scriptures say 'That Thou art'. In this statement, 'Thou' is directly experienced; but leaving it out they on seeking 'That'!
Devotee: In order to find the oneness of 'That' and 'Thou'.
Maharshi: 'Thou' is the Inner Self immanent in all; in order to find the same, he leaves himself out and sees the world objectively. What is the world? What is Immanent in it? It is 'That'. All such ideas arise only after forgetting one's own
Self. I never bothered myself with such matters. Only after a time it occurred to me that men had investigated such matters.
*****
Sri Bhagavan and K. Lakshmana Sarma (WHO):
Mr. K.L. Sarma asked:
Svasvarupanusandanam bhaktirityabhi-
dhiyate.
Again - Svatmatattvanusadhanam
bhaktirityapare joguh.
What is the difference between the two?
Maharshi: The former is Vichara -
Who am I? (Koham?). It represents Jnana.
The latter is dhyana -- Whence am I? (Kutoham?). This admits a jivatma which seeks the Paramatma.
*******
Learning From Ramana:
Alison Williams - an article from Mountain Path, Advent 2003.
continues....
Not only were Sri Bhagavan's teachings not limited to one practice, but He valued what could not be practiced, and pointed out that grace is the Key. When questioned as to whether He Himself
did any sadhana replied, 'I know no
such period... I had no rules of meditation or contemplation.' (Sri Ramana Reminiscences, G.V. Subbaramayya). He often spoke about the significance of surrender and reassured devotees that everything would come to them through the grace of the Sadguru and unfold according to the Will of Isvara. In one dialogue Sri Bhagavan said that instructions are necessary only for those who seek freedom from misery are guidance of God. (Talks with Sri Ramana Maharshi, No. 596).
And those who seek freedom from misery are told that God guides everything and they need not worry about what happens. "If they are of the best type", He says, "they at once believe it and firmly abide by faith in God." (Ibid). When Prajnananda wrote asking to become Sri Bhagavan's disciple. Sri Bhagavan indicated that all that was needed was faith and love towards the guru. (Conscious Immoratality, P. Brunton and Munagala Venkataramiah). Therefore, according to Sri Bhagavan, the 'best type' of Sadhaka is one who can hand over the reins to Guru or god or Self which, He said, were all synonymous) and leave Him to do the work. It is interesting to note here, that with regard to His own case, Sri Bhagavan stated, "The fact is I did nothing. Some Higher Power took hold of me and I was entirely in Its hand. (Day by Day with Bhagavan, Devaraja Mudaliar.)
continued......
Learning from Ramana:
(Alison Williams)
continues.....
Before probing further into the role of practice and Self Inquiry, let us first take a closer look at the part of Self Inquiry played in Sri Bhagavan's own realization and how He spoke of it with His visitors and devotees. When we read Sri Bhagavan's description of that famous event in that small room in Madurai over one hundred years ago, it is clear that the inquiry - 'Who is that dies? Is it this body? What is it that remains? Is it me? What is this thing I call 'I' anyway?' - lasted only a few moments. Similarly, the fear of death passed quickly, the same day. Sri Bhagavan said He would lose Himself "in that all absorbing concentration of myself, on the spirit, current or force (avesam in Tamizh) which constituted myself," (Self Realization, B.V.Narasimha Swami) and that it remained with Him ever after.
This dramatic and transforming experience was expressed in Sri Bhagavan as a kind of indefinable longing. His mood became withdrawn and pensive. He tried to give an explanation for His behavior that would satisfy His family and told them He had an unbearable headache. "But,' He said, "it was not a headache but an inexpressible anguish which I suppressed at the time." (Talks No. 419). He also commented later that the event of His awakening started two new 'habits' in Him; introspection, and a tendency to wee' whenever He stood before the images of sixty three Tamizh Saivite Saints (Nayanmars), and the deities (Siva and Meenakshi) in the big temple at Madurai. Until then He had occasionally visited the temple with His playmates, but had not felt any emotional response. Now, however, he would go almost every day and stand before the images, which triggered in Him a spontaneous upwelling of emotion. "Without feeling pain or pleasure tears would flow." (Self Realization, Ch. 5.). He also prayed, not for anything in particular, He said, but He longed for the grace and blessings of Isvara. There was, however, one specific thing He would pray for, ardently and tearfully; the same bhakti as the sixty three saints had. He tells us that He yearned for that kind of bhakti and that, "Going to school, books in hand, I would eagerly be desiring and expecting that God would suddenly appear before me in the sky; and so I would be looking up the sky. What sort of progress could such a one make in his studies at school!" (Day by Day, Devaraja Mudaliar). It is to be remembered that all this came AFTER His death experience. The sequence of events and Sri Bhagavan's description of them clearly show that this was a unique spiritual experience, rather than any kind of intellectual conceptualization or the result of any practice.
continued.......
Learning from Ramana:
(Alison Williams)
continues.....
If we pause for a moment here, we cannot help but be touched by the beauty and poignancy of the situation. There is wonder at the might of grace which struck the young Venkataraman like a thunderbolt and claimed Him as its own. At the same time there is the image of the teenager, till then seemingly quite normal and enjoying the usual school boy activities, suddenly swept off His feet by an overwhelming and life changing experience, possessed by something that was compellingly fascinating (that 'higher power' or avesam) yet for which He had no words and apparently nobody He could turn to for an explanation or guidance. In addition, the boy had to endure hostility from His schoolmates and older brother towards His abstracted demeanor, as well as waves of intense longing.
ARUNACHALA DREW ME TO HIM. (Ashtakam)
After about six weeks of struggle, stung by a comment from His brother, Sri Bhagavan immediately resolved to leave home for Arunachala, which had held a strong attraction for Him since He was a young boy. (arivaRu siru vayathu athu mudal). He felt that His brother's taunts were a call from His divine father. As He wrote in His farewell note, "In obedience to His command, I AM GOING IN SEARCH OF MY FATHER". But it was not His own father He was seeking. It was rather that He had undergone a transformation that had changed Him forever and had awakened Him to the presence of something immense, mysterious, and great; that "something great" He called the Father. This was His personalized way of expressing whatever it was that had possessed Him for the last six weeks, and His urge to make it more concrete and go deeper into that experience. To Him, Arunachala was the concrete form of this inner experience and an outward symbol of what He had realized. (ninnaiyan uruvena eNNiye naNNa nilamisai malai enum nilaiyini nee thAn...... Ashtakam, 3). He simply had to be united with it. In Madurai, He was unable to interest Himself any longer in mundane or domestic matters, and until He had felt sphurana for as long as He could remember -- He remained restless and, as He said, suffering in expressible anguish.
When Sri Bhagavan finally arrived in Tiruvannamalai it was like a home coming for Him. He hurried straight to Arunachaleswara Temple, where all three compound doors were open, as also the inner sanctum, yet curiously there was not a single other devotee present. Arunachaleswara welcomed His son
with immediate darshan. Later, He blessed Him with a natural abhishekam in the form of a brief shower of rain.
continued.....
Learning from Ramana:
(continues.....)
We might say that Sri Bhagavan's arrival at the feet of His divine father, Arunachala, was in a sense the culmination of His own inquiry into His identity: 'Who am I? - Ah, I am the loving son of That, Arunachala.' Arunachala had pulled Him all His young life and He was now able to fulfill that pull by staying in Its proximity. He expressed His identity in various ways: He called Arunachala His Beloved, His Bridegroom; His Guru, His Father, His Mother, Siva, His lodestone, and the remainder of His life was spent in unending expression of this love. Sri Bhagavan first lived at the foot of the Hill, then on it, then again at its base. He frequently walked around the Hill on giri pradakshina. He climbed all over it as if unable to caress it enough - in fact, He once claimed that there was not an inch of the Hill He had not explored. Even in His last days, when His body was weak and wracked by rheumatism and sickness, He insisted on strolling on His beloved Hill as long as He could walk. He wrote exquisite poems of adoration to Arunachala and He attributed His attainment solely to its grace. As Sri Bhagavan lay on His sick bed shedding His grace on devotees to the last, He spent His final moments in the body listening to the chanting of Arunachala Siva, tears of bliss trickling down His cheeks.
Was this not a great love affair? (Something of a Rasa lila with the Hill?) If Sri Bhagavan had realized the Self solely through self inquiry, what need would there have been for Him to come to Arunachala in the first place? He could have stayed more comfortably in His home and avoided distressing His family by His sudden disappearance. If He came only to honor the Hill and pay tribute to Lord Arunachaleswara, why did He stay on? During the more than fifty years He spent there, why would Sri Bhagavan not leave the Hill even for a single day?
continued.....
Siva temples sung about in Saiva
Canons:
(Lesser known temples.)
pazhaiyARai - 612 703.
This temple is also near Kumbakonam in about 18 kms. Before pazhayARai, one can see on the way the place called pampai padai, where there is Samadhi of Thuraiyur Siva prakasa SwamigaL.
pazhaiyARai is a small temple. It is a temple built on man made hill. Siva is called Dharmapuriswarar. Uma is called Vimala Nayaki. The tirtham (holy waters) is Somatirtham. The temple tree (Sthala Viruksham) is amla tree.
This is the place where Saint Amarneethi Nayanar of Periya Puranam is said to have lived. Saint Tiru Navukkarasar has mentioned this temple in 10 of his verses. (Canon 5.)
Apart from Siva and Uma, there are no idols for Ganapati, Skanda, Navagraha etc.,
******
Sri Bhagavan and G.V. Subbaramiah:
Talks No. 270:
Mr. G.V. Subbaramiah, a lecturer in English in Nellore, asked:
'Brahman is the one by whom all this is pervaded (yena sarvamidam thatham). But then how does Sri Krishna specify vibhutis in Chapter X of Bhagavad Gita?'
Maharshi: The specifications are in reply to a definite question by Arjuna, who required the Lord's Vibhutis for convenience of worship (upasana soukaryam). The fact is that God is all. There is nothing apart from Him.
Devotee: The individual is said to give up decayed bodies (jirnani sarirani) and to take up new one (navani). Would the statement apply to infant deaths also?
Maharshi: You do not know, in the first place. What is jirnani and what is navani? Secondly, jirna and nava are relative terms. What is old to a king may be new to a beggar. The truth is that the individuality signifies the state of embodiment till the time till the time of liberation!
******
Sri Bhagavan and G.V. Subbaramiah:
Talks No. 362:
Mr. Subbaramiah, a college4 professor from Nellore, asked about mukti.
Maharshi: All questions relating to mukti are inadmissible. Because mukti means release from bondage which implies the present existence of bondage. There is no bondage and therefore no mukti either.
Devotee: The Sastras speak of it and its grades.
Maharshi: The Sastras are not meant for the wise because they do not need them. The ignorant do not want them. Only the mumukshus look up to Sastras. That means that the Sastras are neither for the wisdom nor for ignorance.
Devotee: Vasishta is said to be a jivanmukta whereas Janaka was a videhamukta.
Maharshi: Why speak of Vasishta or Janaka? What about oneself?
There were many new visitors this day. Two of them were speaking of Ganapati Muni in Sri Bhagavan's Presence. Sri Bhagavan put in a few words in their talk.
Some say that Jnana and Upasana are the two wings with which to fly to mukti. What is Jnana? What is Upasana? Jnana is ever present. That is the ultimate goal also. When an effort is made the effort is called Upasana. When it is effortless, it is Jnana, which is the same as mukti.
.........
.........
*******
Sri Bhagavan and G.V. Subbaramiah:
Talks No. 364:
The Nellore Professor asked about Visvarupa Darsana.
Maharshi: Visvatma Darsana is Visvarupa Darsana. i.e the universal Self of the cosmic Self is the cosmos. Sri Krishna started the discourse in Chapter II, saying, 'I have no form'. In Chapter XI, He says, 'See my form as the Universe.' Is it consistent?
Again He says, 'I transcend the three worlds', but Arjuna sees the three worlds in Him. Sri Krishna says, 'I cannot be seen by men, Gods, etc.,' Yet Arjuna sees himself and the Gods in Him. No one could see and yet Arjuna was endowed with divine sight to see Him. does not look a maze of contradictions?
The answer is that the understanding is wrong. Sthula Drishti on the physical plane is absurd. Jnana Drishti (subtle understanding) is necessary. That is why Arjuna was given divya chakshush (divine sight). Can such sight be gross? Will such interpretation lead you to a right understanding?
Sri Krishna says Kalosmi - 'I am Time'. Does Time have a shape?
Again if the universe be His form should it not be one and unchanging? Why does He say to Arjuna, 'See in me what you desire to see?' That means that His form is according to the desires of the seer. They speak of 'divine sight' and yet pain the scene, each according to his own view. There is the seer also in the seen. What is all this? Even a mesmerist can make you see strange scenes? You call this a trick, whereas the other you call divine. Why this difference? Anything seen cannot be real. That is the Truth.
******
Learning from Ramana:
Alison Williams:
(Mountain Path, Advent, 2003)
continues....
Taking Refuge - the Beginning and the End:
It is commonly held that Sri Bhagavan's state was complete after His 'death experience'. Of course, this is true in one way, but in another way, it was a beginning rather than end - the beginning of finding love, living in love, of falling into into His true identity - and then the ongoing enjoyment of the expression of the expression of that identity with His divine father. It seems that Sri Bhagavan lived in an ever-deepening, ever-expanding, experience of that. With every breath He inhaled His Beloved, drew closer and experienced it more and more, enjoying that experience until His very last breath.
It is true that in poetry a person comes closer to revealing their soul, and then even a cursory glance at Sri Bhagavan's poems would identify Arunachala as the core of His Being. See the outpouring of love and ardor in the Five Hymns! How full of passion they are and how complete - could anybody express it in a better way or add anything further? They are almost the definitive word in devotional poetry and emotional expression. And it is significant that these were the only works that Sri Bhagavan wrote spontaneously, without being asked by devotees. The poems clearly indicate Sri Bhagavan's disposition for surrender to one's object of love (Arunachala, in His case) and dependence on the grace of the Guru.
"Those who take refuge at the lotus feet of the Supreme Lord of Mercy presiding over Arunachala -- their minds free of attachment to riches, land and relatives, and to caste, and made ever purer by seeking Thy benign grace -- these rid themselves of darkness, and in the steady light of thy ever protecting grace, which shines like the golden rays of the rising sun, they abide happy, sunk in the ocean of bliss."
(Navamani Malai - Verse 3).
Observe how Sri Bhagavan reassures us: if we take refuge and seek Grace, we will be happy and blissful. It is so simple! In Pancharatnam, Sri Bhagavan first acknowedges that meditation practices may bring us to fulfillment:
"Abandoning the outer world with mind and breath controlled, to meditate on thee within, the yogi sees your light, Oh Arunachala, and finds delight in you." (Pancharatnam, Verse 4).
But in the last verse, Sri Bhagavan leaves no room for doubt over what is the ultimate and what should be our highest goal:
"He who dedicates his mind to you, and seeing you always, beholds the universe as your figure, he who at all times glorifies you as none other than the Self, he is the master without rival, being one with you, Oh Arunachala, and lost in your bliss."
continued.....
Learning from Ramana:
continues....
When we investigate the daily life of this "master without rival", we see that every moment was indeed an expression of His remarkable joy in and love for Arunachala - a "glorifying" of His god. Thus to me, Sri Bhagavan's greatest and most powerful teaching is His life itself, not the answers He was prompted to give to questions on philosophy and various practices, inspiring though they are. His love for Arunachala was revealed in His love for all and everything, including plant and animal life. We see Him leading a life supremely carefree and happy. There was a majesty in His self containment and dispassion, needing nothing and sharing everything. Sri Bhagavan Himself spoke about the exhilaration of living off alms, with no possessions. Of His early days on the Hill, He said, "I felt like a King, and more than a King."
(Ramana Maharshi, Ch. 3. K. Swaminathan, National Book Trust).
When He tells Devaraja Mudaliar, "You cannot conceive of the majesty and dignity I felt while begging,' we too can sense the thrill of His blissful liberated existence. (Day by Day, 30.5.1946).
LOVE - in everything you do.
Sri Bhagavan never gave Himself any airs or graces. He participated fully in Asramam cores and was conspicuous for His refusal to allow the Asramam authorities to give Him any special treatment. What was good enough for Him was good enough for all the devotees, and vice versa. His compassionate love showed itself in his round the clock accessibility and He had nothing of what we would call a personal life. All were received equally, and His consideration for animals is well documented. "You cannot love God without knowing Him or know Him without loving Him. Love manifests itself in everything you do," said Sri Bhagavan. (Crumbs from His table.) In a continuous glorifying of His God and manifestation of love, Sri Bhagavan would undertake the most mundane tasks with utter care and attention. With what focus would He prepare the lunchtime rasam, or carve a stick, or polish a cooking pot - diligence and dedication were not confined to discussions of lofty spiritual matters! Indeed, we may discern that Sri Bhagavan's entire life was one continuous flow of worship. Nor was Sri Bhagavan always serious. On the contrary, He delighted His devotees with His wit and keen sense of humor. He enjoyed a joke and was Himself a great story teller and gifted mimic.
continued......
Learning from Ramana:
continues.....
If you could trust your Guru.....
Thus in Sri Bhagavan, we have fully rounded human being, living in love, inspired by a divine love, and radiating a divine love that touched the hearts and minds of thousands - and still does - yet leading a simple and natural life.
Sri Bhagavan shows us the way to be fully human, to realize our full 'humanhood'; He is an example of a fully realized humanity. His life is an intimation of what is possible for each of us. By steady moment-to-moment example, as one who realized His full human potential, He shows us the way. His awakening was truly an awakening of the heart, in the fullest meaning of the word - His hear's desire and his heart's subsequent fulfillment.
So what is the place of Self Inquiry in all of this? We have already seen that for Sri Bhagavan, it lasted just a few seconds. What about Sri Bhagavan's teachings - how do they apply to us? "Submit to me and I will strike the mind," Sri Bhagavan has promised. (Ramana Arunachala - By Arthur Osborne). He even told us to be like the first class passenger who tells the guard his destination, locks the doors and then goes to sleep. "The rest is done by the guard. If you could trust your Guru as much as you trust the railway guard, it would be quite enough to make you reach your destination. Your business is to shut the doors and windows and sleep. The guard will wake you up at your destination." (Ramana Smrti - 1980, from the article 'The Bhagavan I knew by Krishna Bhikshu.)
continued.....
Siva temples sung about in Saiva Canons:
(Lesser known temples.)
kalaya nallur (sAkkottai) - 612 401.
This temple can be reached from Kumbakonam on the road to Needa mangalam. It is on the bank of arisilAru, a rivulet. Siva is called Amirtha kaleswarar. Uma is called Amirtha Valli. When during dissolution, the souls are gathered in a kalayam (pot) and so the temple and village is called Kalaya
Nallur. The tirtham (holy waters) is NAlveda tirtham, waters of four vedas. The holy tree of the temple (Sthala Viruksham) is Vanni tree.
Sundaramurti Swami has mentioned this temple in 11 of his verses.
*****
Sri Bhagavan and G.V. Subbaramiah:
Talks No. 414:
Mr.G.V. Subbaramiah, a devotee, has written some short poems, which are interesting. Some of them refer to a child. Sri Bhagavan said God becomes a child, and vice versa. That means that the samskaras are yet latent in the child and thus its innocence is complete. When they are eradicated even a grown up man becomes a child once again, and thus remains God.
The author said: The child creates the 'home' atmosphere.
Sri Bhagavan: Yes. The children are always in the 'home'. We too are there but are dreaming and imagining that we are outside the home.
Sri Bhagavan added: I have rendered the word 'youth' (yuva) in Sri
Dakshinamurti Stotram by child 'bala'. This seems more appropriate. To be reborn is to become children over again. One must be reborn before gaining Jnana i.e recovering the natural state.
******
Sri Bhagavan and G.V. Subbaramiah:
Talks No. 601:
G.V. Subbaramiah, an Andhra devotee, mentioned something about time.
Maharshi: What is time? It posits a state, one's recognition of it, and also the change which affect it. The interval between the two states is called time. A state cannot come into being unless the mind calls it into use of there is no concept of time. Time and space are in the mind but one's true state lies beyond the mind. The question of time does not arise at all to the one established in one's true nature.
Mr. Narayana Iyer: Sri Bhagavan's words are so pleasing to hear but their import is beyond our comprehension. That seems to be far too much for us even to hope to realize.
GVS: Our grasp is only intellectual. If Sri Bhagavan be pleased to direct us with a few instructions we shall be highly
benefited.
Maharshi: He who instructs an ardent seeker to do this or that is not a true master. The seeker is already afflicted by his activities and wants peace and rest. In other words, he wants cessation of his activities. Instead of that if he is told to do something in addition to, or in place of his activities.
Can that be a help to the seeker?
Activity is creation; activity is the destruction of one's inherent happiness. If activity be advocated the adviser is not a master but the killer. Either the Creator (Brahma) or Death (Yama) may be said to have come in the guise of such a master. He cannot liberate the aspirant but strengthen his fetters.
Devotee: When we attempt to cease from activity the very attempt is action. So activity seems to be inevitable.
Maharshi: True. Tayumanavar has also alluded to it. A doctor advises a patient to take the prescribed medicine with only one condition. That condition is not to think of a monkey when he takes the medicine. Can the patient ever take the medicine? Will he not think of the monkey whenever he tries not to do so?
So also, when people try to give up thoughts, their object is frustrated by the very attempt.
Devotee: How then is the state to be attained?
Maharshi: What is there to attain? A thing remains to be attained if it is not already attained. But here one's very being is That.
.........
******
Learning from Ramana:
(Alison Williams)
(Advent, 2003 of Mountain Path.)
continues...
Despite this firm assurance from our Master, we find it difficult to really 'close the doors and sleep'.
We strive and get frustrated and anxious. The ego turns us into second class passengers, unable to let go and trust the Sadguru to take us to our destination. As Sri Bhagavan said, "The ego is a very powerful elephant which cannot be brought under control by anyone less than a lion - who is none other than the Guru." (Talks No. 398). Just as a mother gives her
child some toy to keep it occupied so that she will not be hindered in her work of taking care of the child's needs, the Guru prescribes some spiritual exercises so that we will not create new obstacles (vasanas) and hinder him in his work of shaping us to a spiritual perfection. The practice of Self Inquiry can help us to loosen the ego's grip and is useful in bringing the wandering mind back to its Source, where Sri Bhagavan, the inner Guru, can pounce on it and destroy it. As Sri Bhagavan says in Padigam, "What a wonder it is! Such a destroyer of lives is this magnificent Arunachala which shines in the Heart." And how does it work? - we don't know! Even Sri Bhagavan declares, "Its action is mysterious, past human understanding." We only know the moment we get into the Source, the inquiry ends.
continued......
Learning from Ramana:
continues....
Meaningful Self Inquiry:
Though this inquiry seems to be simple and direct method, by itself it does not suit everyone. Sri Bhagavan acknowledged this several times and said the Self Inquiry suits only mature souls. (Spiritual Instructions, Ch. 2). The trouble starts when we are all prone to list ourselves in this category, subconsciously or otherwise. One of the reasons for this may be mistaken notion that Sri Bhagavan taught and favored only Self Inquiry, and to follow Sri Bhagavan is to be constantly reiterating, "Who am I?" so we stick to it rigidly, when our personality, or even our mood, is not really suited to it. This may lead to unspoken frustration with our spiritual progress.
Sri Bhagavan told us, 'Enquiry is not the only way. If one does sadhana with name and form, or japa, or any of he methods with determination and perseverance, one becomes That. According to the capacity of each individual, one spiritual practice is better than another and several shades and variations of them have been given. Everyone is born with the samskaras of their past lives. One method will be easy to one person and difficult to another. There can be no general rule. (Letters from Sri Ramanasramam, Suri Nagamma, letter dated Nov. 29, 1947). There are many instances of Sri Bhagavan encouraging seekers to stick to other forms of sadhana. Clearly, He
never prescribed an all purpose rule for His devotees.
continued.....
Learning from Ramana:
continues....
In that case, why the common impression that Sri Bhagavan taught only Self Inquiry? It is true that Sri Bhagavan repeatedly said in reply to questions, 'Know or find out the questioner first.' However, if we examine the recorded dialogues, it is evident that Sri Bhagavan did not relish being dragged into theoretical or academic discussions. Speculation on metaphysical concepts such as the origin of the universe, the occult etc., did not appeal to Him. Very pragmatically, He would bring the questioner to their senses by saying, "First find out to whom the question arises," or "First know the Self and everything will be known." It was an effective technique of stopping the questioner in his nor her tracks and turning them inwards to the source of the Self. His close devotees were all aware of this and used to call it His Brahmastram (invincible divine weapon). Whenever they wanted to answer from Sri Bhagavan they would first beg Him not to use His Brahmastram.
Sri Bhagavan would laughingly agree and then give them the detailed explanation they were after.
At this point, we may feel that there is an apparent contradiction: on the one hand Sri Bhagavan is saying that Self Inquiry is only for a few, for the mature, and on the other hand, He says that the best sadhaka is one who surrenders and depends solely upon the Guru's grace, leaving everything to him. We may wonder whether such childlike dependence can ever be termed 'mature'. In fact, the answer is a resounding "Yes!" Actually, it is the spiritually mature soul who realizes the futility of his or her own efforts, recognizes their helplessness, and learns to depend on the grace that will be showered on them more and more. At this stage, the practice of Inquiry may arise naturally and spontaneously, as it did with mature soul called Venkataraman, at the extraordinary tender age of sixteen. If the inquiry takes form
in this way, then it will undoubtedly bear fruit and propel us towards our goal.
continued.....
Dear Friends,
Those interested can watch this entire heartfelt spirited speech of Sri J Jayaraman, on the following youtube link
http://www.youtube.com/watch?v=o7pOiWthcak
Prasanthi Nilayam witnessed a festival of difference, Sri Sathya Sai Aradhana Mahotsavam, a celebration in commemoration of the ascent of the Avatar of the Age – Bhagawan Sri Sathya Sai Baba on 23rd, 24th and 25th April 2012. It was on the 24th of April last year that Bhagawan moved on from the physical plane of existence, to become the subtler omnipresence all-pervading reality. The festivity for three days was attended by thousands of devotees from all around the world and was marked with speeches and cultural programmes.
Continuing with the colloquium, “Experiencing the Divine – the Form to the Formless” two programmes were slated for the evening session of 23rd April 2012. The first was a scholarly speech by Sri J. Jayaraman from the Ramanashram.
Sri Jayaraman gave a scholarly exposition delving into philosophical truths. Paying his salutations to the Self-effulgent, Self-sporting light Bhagawan Sri Sathya Sai Baba, the speaker spoke of his inner experiences. Sri Jayaraman opined that one cannot expect the form to be always there. One has to withdraw to go to a higher plane. One has to withdraw from the outer and travel to the inner plane. The inner subsumes the outer.
Speaking further, the learned speaker posed a question, “What is the most permanent thing in the Jagrat (waking) state?” It is the sense of being. One has to surrender, and that is the ultimate stage in one’s life. It will be foolhardy to say, “I want to experience the Supreme Oneness.” One has to surrender every action to the Lord.
Sri Jayaraman was also blessed with two interviews with Bhagawan. When he asked Swami in one of the interviews for Balam (strength), Swami gave a succinct reply: “Atma is Balam.” He concluded his speech with a Sloka (verse) of Ramana Maharshi.
Salutations to Bhagavan
Nagaraj,
I do not know Sri Jayaraman.I find his speech here coloured by emotions and kaleidoscopically shifting thoughts.
It would have been better had he simply recounted his reminiscences of Sri sai Baba and not intersperse it with his personal ramblings.
Namaskar.
Siva temples sung about in Saiva Canons:
(Lesser known temples.)
tiruk karuk kudi - 612 402.
This small temple is again on the way to Needamangalam from Kumbakonam. Sri Rama is said to have prayed to Siva here.
Siva is called Sadguna Lingeswarar.
Uma is called Sarvalankrithamin ammai. The holy waters (tirtham) are a tank called YEma tirtham.
Saint Tiru Jnana Sambandhar has mentioned this temple in 11 of his verses.
The temple needs renovation.
*******
Dear i,
I find his speech here coloured by emotions and kaleidoscopically shifting thoughts.
It would have been better had he simply recounted his reminiscences of Sri sai Baba and not intersperse it with his personal ramblings.
yes, it may be slightly mixed... but still, there is something to take back, something to assimilate, there is the Bhavam, a strong feel. Sometimes, what is personal becomes universal.
Salutations to Bhagavan
Sri Bhagavan and Mr. Subba Rao:
Talks No. 131:
Mr. Subba Rao asked: What is mukhya prana (the chief prana)?
Maharshi: It is that from which the ego and prana rise. It is sometimes called Kundalini. Consciousness is not born at any time. It remains eternal. But the ego is born. So also the other thoughts. Associated with the absolute consciousness, they shine forth, not otherwise.
Devotee: What is moksha (liberation)?
Maharshi: Moksha is to know that you were not born. "Be still and know that I am God."
To be still is not to think. 'Know', and not 'think', is the word.
Devotee: There are said to be six organs of different colors in the chest, of which the heart is said to be two finger-breadths to the right of the middle line. But the Heart is also formless. Should we then imagine it to have a shape and meditate on it?
Maharshi: No. Only the quest 'Who am I?' is necessary. What remains all through deep sleep and waking is the same. But in waking state, there is unhappiness and the effort to remove it. Asked who wakes up from sleep you say 'I'. Now you are told to hold fast to this 'I'. If it is done the eternal Being will reveal Itself. Investigation of 'I' is the point and not meditation on the heart-center. There is nothing like within or without. Both mean either the same thing or nothing.
Of course, there is also the practice of meditation on the heart-center. It is only a practice and not investigation. Only the one who meditates on the heart can remain aware when the mind ceases to be active and remain still; whereas those who meditate on other centers cannot be aware but infer that the mind was still only after it becomes again active.
*****
Sri Bhagavan and Mr. Subba Rao:
Talks No. 165:
Mr. Subba Rao: Do not men go into Samadhi?
Maharshi: Is there no Samadhi now?
Devotee: Is it eternal?
Maharshi: If not, how can it be real?
Devotee: Then?
Maharshi: There is no 'then', no 'now'.
Devotee: It appears so.
Maharshi: To whom?
Devotee: To the mind.
Maharshi: What is mind? Who am I?
Devotee: (Silence).
*******
Nagaraj,
"Sometimes, what is personal becomes universal"
The views that I have expressed are personal!Others may view it differently.
The personal becomes the universal only when it is not colored by effusive emotion and digressive thought,when it comes from the quiet depth.There is a quality of simplicity about it and it does not labour to make itself be understood.
Namaskar.
Sri Bhagavan and Mr. Subba Rao:
Talks No. 175:
Mr. N. Subba Rao asked: The Visistadvaitins say that Atma Sakshatkara (Self Realization) is preliminary to Paramatma Sakshatkara (God Realization). The difficulty seems to be considerable.
Maharshi: What is Atma Sakshatkara?
Are there two Atmas that one realizes the other? There are no two selves. First get Atma Sakshatkara and the judge what follows.
Devotee: The Bhagavad Gita says there is God whose body is made up of all the souls.
Maharshi: All are agreed on the annihilation of the ego. Let us get to business on the agreed point. Nanajitva (different individualities) are mentioned by some Advaitins. All that is immaterial to one's spiritual uplift. First realize the Self and then see what lies further.
******
Sri Bhagavan and Mr. Subba Rao:
Talks No. 194:
Mr. Subba Rao, a visitor from Amalapuram, asked: "How to control the mind?"
Maharshi: Get hold of the mind.
Devotee: How?
Maharshi: Mind is intangible. In fact, it does not exist. The surest way of control is to seek it. Then its activities cease.
******
Learning from Ramana:
Alison Williams:
continues....
FINDING OUR OWN ARUNACHALA:
Once Duncan Greenless, a British devotee, was alone with Sri Bhagavan in the Hall. He was reading a book and Sri Bhagavan asked him what it was. When Greenless told Him it was about Vedanta, Sri Bhagavan retorted, "Read Milarepa!" (Sri Bhagavan was referring to the biography of the Tibetan Yogi, Milarepa, which the editor, Oxford don W.Y. Evans-Wentz, had recently presented to the Asramam). (Golden Jubilee Souvenir). This apparently small incident tells us much (for one thing, it was very unusual for Sri Bhagavan, to speak English). Milarepa is renowned as an extraordinary saint, who was a seeker was so severely tested by his guru, Marpa, that it seemed practically like torture. However, perseverance and longing to reach his goal triumphed. But only when backed by the grace of his guru. It is as if Sri Bhagavan is saying, "Get some juice into you! Understand what it is really like to live and suffer through love and to experience devotion to one's Beloved and an intense desire for fulfillment. See how the realization comes only at the instant the guru bestows his grace!"
To His close devotees, Sri Bhagavan would often recommend reading the lives of saints and He was fond of recounting stories of their lives (at such moments He would sometimes be moved to tears and unable to continue). Sri Bhagavan said that the only sacred text He had read before coming to Tiruvannamalai was the Periyapuranam - the lives of the sixty three Saivite saints referred to above - and the Bible. Let us read the lives of saints, learn from their struggle and its resolution and go into it deeply. Let us not limit ourselves to a dry practice that shields us from truly experiencing life's vicissitudes or feeling the highs and lows of this human existence, nor use sadhana as an excuse to cower from life. Don't let worry about becoming divine, let us first try to become fully human.
continued.....
Learning from Ramana:
Alison Williams:
continues....
Ramana Himself said He never knew of any philosophy until He came to Arunachala. It was not a philosophy that drove Him out of His house in Madurai and He had no longing or prayer to be released from samsara. "All that idea of talk of samsara and bondage I learned only after coming to this place and reading books." (Sri Sainathuni Sarath Babuji's unpublished 'Ramana the Maharshi'). It may have appeared that, for the first few years after arriving at Arunachala, Sri Bhagavan mortified His body ('seeming tapas' as Arthur Osborne aptly termed it), but Sri Bhagavan tells us this was not the case. Rather, He was simply immersed in and enjoying the bliss that engulfed Him. We have seen how, later, this was expressed in myriad ways in His daily life.
Let us take one cue from Ramana and try to discover what it is that triggers our own love and desire for union, what it is that inspires us. And when we find it, we should stop at nothing to foster it and allow it to rule our lives. The object may be Arunachala, it may be Sri Bhagavan, our guru, a deity, or any other form. Sri Bhagavan said that even an idealized form of beauty would do, but we should stick to it one pointedly. (Talks No. 27). Once that love, that passionate interest is triggered, there is no need for any other practice. Or rather, it is then that the real practice begins.
Being a first class passenger is not so easy - can we sleep? Can we trust the conductor? Are we sure we are on the right train? Why is it going slowly? Sometimes it even seems to stop or go backwards....we will occasionally be assailed by such doubts and even despair. But when we have such a magnificent example in the life of Sri Bhagavan, when He has clearly shown us the way, and when we still have the palpable presence of His Being, is it not perverse to turn away from this? By all means let us make use of whatever tools we can, including Self Inquiry, but the backdrop of all our activities should be the object of our love, the sruti note of our existence.
So let us take up the challenge and aim for the highest; TO BE, in Sri Bhagavan's words, masters without rival. Let us pray for the grace of Sri Bhagavan that we may glorify Him at all times, see the whole universe as Him, and truly become one with our own Arunachala.
Concluded.
Dear Sri Ravi,
The views that I have expressed are personal!Others may view it differently.
The personal becomes the universal only when it is not colored by effusive emotion and digressive thought,when it comes from the quiet depth.There is a quality of simplicity about it and it does not labour to make itself be understood.
yes, what you have conveyed is true. i guess, my saying personal as universal is to certain degree, conveyed at some excitement :)
Salutations to Bhagavan
Siva temples sung about in Saiva
Canons:
(Lesser known temples.)
tirup panthuRai - (PeNu perunthuRai)-
612 602.
This small temple is on the way to
Nachiyar Kovil from Kumbakonam. Siva is called Sivanandeswarar. Uma is called Malaiyarasi (queen of Mountain). The tirtham (holy waters) is a tank called MangaLa tirtham. The temple tree (Sthala Viruksham) is vaNNi tree.
Saint Tiru Jnana Samabandhar has mentioned this temple in 11 of his verses. Saint Manikkavachagar mentions it as pENu perunthuRai in two places in Tiruvachakam.
peN ALum bAhanai pENu perunthuRaiyil.... (8.10)
pinnAnai pinjnakanai pENu perunthuRaiyil.... (8.19)
******
Sri Bhagavan and B.V. Narasimha Swami:
Talks No. 25:
On a former occasion B.V. Narasimha Swami, author of Self Realization, asked: Who am I? How is it to be found?
Maharshi: Ask yourself the question.
The body (annamaya kosa) and its functions are not 'I'.
Going deeper, the mind (mano maya kosa) and its functions are not 'I'.
The next step takes on to the question. 'Wherefrom do these thoughts arise?' The thoughts are spontaneous, superficial or analytical. They operate in intellect. Then, who is aware of them? The existence of thoughts, their clear conceptions and their operations become evident to the individual. The analysis leads to the conclusion that the individuality of the person is operative as the perceiver of the existence of the existence of thoughts and of their sequence. This individuality is the ego, or as people say 'I'. Vijnanamaya Kosa (intellect) is only the sheath of 'I' and not the 'I' itself.
Inquiring further the questions arise. 'Who is this 'I'? Wherefrom does it come?' 'I' was not aware in sleep. Simultaneously with its rise, sleep changes to dream or wakefulness. But I am not concerned with dream just now. Who am I now, in the wakeful state? If I originated from sleep, then the 'I' was covered up with ignorance. Such an ignorant 'I' cannot be what scriptures say or the wise ones affirm. 'I' am beyond even 'sleep'. 'I' must be now and here and what I was all along in sleep and dreams also, without the qualities of such
states. 'I' must therefore be the unqualified substratum underlying these three states (anandamaya kosa transcended).
'I' is in brief, beyond the five sheaths. Next, the residuum left over after discarding all that is not self is the Self. Sat Chit Ananda.
Devotee: How is that Self to be known or realized?
Maharshi: Transcend the present plane of relativity. A separate being (Self) appears to know something apart from itself (non-Self). That is, the subject is aware of the object. The seer is drik; the seen is drisya.
There must be a unity underlying these two, which arises as 'ego'. This ego is of the nature of Chit (intelligence); achit (insentient object) is only negation of the chit. Therefore, the underlying essence is akin to the subject and not the object. Seeking the drik, until all drisya disappears, the drik will become subtler and subtler until the absolute drik alone survives. This process is called drisya vilaya, the disappearance of the objective world.
Devotee: Why should the objects drisya be eliminated? Cannot the Truth be realized even keeping the object as it is?
Maharshi: No. Elimination of drisya means elimination of separate identities of the subject and object. The object is unreal. All drisya (including the ego) is the object. Eliminating the unreal, the Reality survives. When a rope is mistaken for a snake, it is enough to remove the erroneous perception
of the snake for the truth to be revealed. Without such elimination the truth will not dawn.
continued....
Sri Bhagavan and B.V. Narasimha Swami:
Talks No. 25:
(continues..._
Devotee: When and how is the disappearance of the objective world (drisya vilaya) to be effected?
Maharshi: It is complete when the relative subject, namely the mind is eliminated. The mind is the creator of the subject and the object and is the cause of the dualistic idea. Therefore, it is the cause of the wrong notion of limited self and the misery consequent on such erroneous idea.
Devotee: What is the mind?
Maharshi: Mind is one form of manifestation of life. A block of wood or a subtle machine is not called mind. The vital force manifests as life activity and also as the conscious phenomena known as the mind.
Devotee: What is the relation between mind and object? Is the mind contacting something different from it, viz., the world?
Maharshi: The world is 'sensed' in the waking and the dream states or is the object of perception and thought, both being mental activities. If there were no such activities as waking and dreaming thought, there would be no 'perception' or inference of a 'world'. In sleep, there is no such activity and 'objects and world' do not exist for us in sleep. Hence the 'reality of the world' may be caused by the ego by its act of emergence from sleep; and that reality may be swallowed up or disappear by the soul resuming its nature in sleep. The emergence and disappearance of the world are like the spider producing a gossamer web and then withdrawing it. The spider hare underlies all the three states - waking, dreaming and sleep; such a spider in the person is called Atma (Self), whereas the same with reference to the world (which is considered to issue from the sun) is called Brahman, Supreme Spirit. He that is in man in the same as He that is in the sun. (Sa yaschayam purushe yaschavaditye sa ekah).
While the Self or Spirit is unmanifest and inactive, there are no relative doubles: e.g. subject and object - drik and drisya. If the inquiry into the ultimate cause of manifestation of the Real which is otherwise called Atman or Brahman. The mind is termed as sukshma sarira or subtle body. And jiva is the individual soul. The jiva is the essence of growth of individuality; personality is referred to as jiva. Thought or mind is said to its phase, or one of the ways in which the jiva manifests as itself - the earlier stage or phase of such manifestation being vegetative life. The mind is always seen as being related to, or acting on, some non mind or matter, and never by itself. Therefore mind and matter co exist.
******
Sri Bhagavan and B.V. Narasimha Swami:
Talks No. 26:
Devotee: How shall we discover the nature of the mind i.e., its ultimate cause, or the noumenon of which is it is a manifestation?
Maharshi: Arranging thoughts in the order of value, the 'I' thought is the all important thought. Personality idea or thought is also the root or the stem of all other thoughts, since each idea or thought arises only as someone's thought and is not known to exist independently of the ego. The ego therefore exhibits thought activity. The second and the third persons do not appear except to the first person. Therefore they arise only after the first person appears, so all the three persons seem to rise and sink together. Trace, then, the ultimate cause of 'I' or personality. The 'I' idea arises to an embodied ego and should be related to a body or organism. Has it a location in the body or a special relation to any particular spot, as speech which has its center in the brain or amativeness in the brain? Similarly, has 'I' got any center in the brain, blood or viscera? The thought life is seen to center round the brain and the spinal cord which in turn are fed by the blood circulating in them, carrying food and air duly mixed up which are transformed into nerve matter. Thus, vegetative life -- including circulation, respiration, alimentation, etc., -- or vital force, is said to be (or reside in) the core or essence of the organism. Thus the mind may be regarded as the manifestation of vital force which again may be conceived as residing in the Heart.
Devotee: Now for the art of eliminating the mind and developing intuition in its stead, are they two distinct stages with a possible neutral ground which is neither mind or intuition? Or does the absence of mental activity necessarily involve Self Realization?
Maharshi: To the abhyasi (practitioner) there are two distinctive stages. There is a neutral ground of sleep, coma, faint, insanity, etc., in which the mental operations either do not exist or consciousness of Self does not prevail.
Devotee: Taking the first part first, how is the mind to be eliminated or relative consciousness transcended?
Maharshi: The mind is by nature restless. Begin liberating it from the restlessness; give it peace, make it free from distractions; train it to look inward; make this a habit. This is done by ignoring the external world and removing the obstacles to peace of mind.
Devotee: How is restlessness removed from the mind?
Maharshi: External contacts, -- contacts with objects other than itself -- make the mind restless. Loss of interest in the non-Self (vairagya) is first step. Then the habits of introspection and concentration follow. They are characterized by control of external senses, internal faculties etc., (sama, dama, etc.,) ending in samadhi (undistracted mind).
*****
R.Subramanian,
'Learning from Ramana' by Alison Williams gives a fresh perspective on Sri Bhagavan.It seems to come closest to what I have felt all along regarding the wonderful life and teachings of sri Bhagavan that cannot be encapsulated or cast in a stereotyped mould.His Life is his greatest teaching,and what he said or what he wrote were only a fraction of what he lived.
Thanks very much.
Namaskar.
Dear Ravi,
Thank you. I also thought Alison
William's article speaks of a new angle in Sri Bhagavan's life and teachings. Most people think that Sri Bhagavan taught only about Self Inquiry but He has also taught many other methods to attain the Self. Furthermore, His life itself is a great teaching for us.
Subramanian. R
The Glory of Madurai:
Today in one of the Tamizh TV channels the marriage of Meenakshi and Sundareswara in Madurai temple was telecast live. It was nice to watch that programme. I had been to Madurai sometime in 2009 and it was in February. I could not watch the wedding functions of Siva and Uma in the temple that time. The Meenakshi Kalayanam as they call it, takes place in Chaitra month on the Magha Star day.
Madurai is the second largest city of Tamizh Nadu, next only to Chennai. It suffers from hot sunshine throughout the year, barring a month of scanty rains. But the temple is the attraction for the residents and also to the tourists.
The temple is the crowning glory of the city. It has got 14 towers (largest number in any temple.). Not only the traditional Pandya kings and later Nayakkars have done a lot of renovation/improvement work for the temple. The hoary past of the city is spoken even in Ramayana. When Hanuman was flying skyward to Lanka, he found a place where pearls were scattered on the ground and the girls were playing with large pearls instead of marbles! He guessed it might be the capital of Pandya kings.
The service done by Pandya kings towards propagation of Tamizh and also patronizing Tamizh poets is enormous. The third Tamizh Sangam was in Pandyan court in Madurai. And Nakkirar was the chief poet there.
The city and the temple is also stage for 64 Holy Sports of Siva,
tiru viLaiyadal. Saint Manikkavachagar's life is closely entwined with Madurai. It is where
the saint was a minister and upon sent to the East Coast to buy Arabian horses by the king, he was graced by the pada diksha of Siva at Tiruperundurai and spent all the money (gold) given by the King for construction of the temple in Tiruperundurai. Later he underwent a lot of agony and Siva came to help him out. Here Siva also blessed the old lady who was selling pittu (rice jaggery mixture) by showing His form. The Pandya king was also blessed in the same incident. Tiru Jnana Sambandha went to Madurai to defeat the Jains in their debate and also cure the then king who was hunch back and was also suffering from colic pain.
Saint Poet Tiruvalluvar is said to have given the first reading of his TirukuraL in the temple in the presence of the King. Poet Nakkirar also debated with Siva about a poem written and given by the latter to a poor brahmin priest and when Nakkirar said that even chaste housewives, even goddess Uma did not have natural fragrance to her tresses, Siva punished him with His third eye and later the poet was saved.
The thousand pillared hall, the tank with golden lotus (PoRRAmarai KuLam) and pillars with different musical sounds, are quite famous inside the temple.
Moorthi Nayanar one of the 63 Saiva Saints ruled the kingdom once.
The wedding of Meenakshi with Sundareswara is a typical case to speak about Saiva-Vaishnava unity. It is Azhagar (Vishnu) who came from His nearby temple to conduct the wedding of His sister Meenakshi. Meenakshi was the daughter of Malayadhvaja Pandyan and Kanchana Mala. She became the Queen of the Kingdom, as her father became old and he had no son. When she went to North to defeat various kings, she went to Himalayas and on seeing Siva, her third breast disappeared and as per the earlier astrological prediction, she knew that Siva is her husband. Then the marriage took place in Madurai.
The small river Vaigai had a different story. It was created by Siva to quench the thirst of his attendant Kundodhara who consumed all the food items prepared for the wedding. This river does not merge in any sea. It ends up in a large lake in Ramanathapuram. One poet sang:
When my father, who is having my mother on His left side, was given poison by you, O ocean! our river took revenge on you by not merging with you!
continued...
The glory of Madurai:
continued...
Saint Tiru Jnana Sambandhar has mentioned the temple in 98 of his verses, Saint Tiru Navukkarasar in
21 of his verses and Saint Manikkavachagar in 4 places in Tiruvachakam.
It is surprising that saint Manikkavachagar did not write a separate decad on Madurai Temple.
The river Vaigai does not merge in
ocean. It goes and merges into a large lake in Ramanathapuram.
One poet sang:
When my Father who has got my Mother on His left side, was given poison by you, O Ocean, our river took revenge of you by not merging with you!
Last but not the least, Sri Bhagavan attained Jnana Bodham on the first floor of a small house (His uncle's) in Chokkanatha Street, near West Towers.
Om dwAdasandha mahAsthale lapda
vidyodayaya Namah |
My wife hails from Madurai. She did her post graduation in Economics in Fatima College, Madurai.
*******
The glory of Madurai:
The glory of Madurai, if written, such story will be unending.
The first Tamizh sangam was installed in Then Madurai; this is the Madurai which was further south to Kanyakumari about 500 miles. The greater Tamizh Nadu from Tirupati to Then Madurai was called Lemuria Continent. The first Tamizh sangam, was having Siva and Muruga as the top two poets. tirupuram erittha viri chadaik kadavuLum, kunReRintha kumaraveLum...says Silapadikaram. The Lord with matted locks who burnt Triupura and His son who killed Surapadman who stood as a Mountain were the first two poets.
In course of time, this was engulfed by tsunami.
The Pandyan kings had to move north and establish their Kingdom with Kabadapuram as a capital. This is where the second Tamizh Sangam was installed. Soon Kabadapuram also met with the same fate in tsunami.
The third Tamizh Sangam was in the present Madurai. Nakkirar was the chief poet.
Madurai's glory is said like this:
mAdu katti poradithAl mALAthu
chennel enRu
aanai katti poradikkum azhgAna
then Madurai.
The harvest used to be plenty. So in order to remove the paddy from
haystacks, they used to employ elephants, instead of bulls, so that elephants will stamp on the haystacks and thus help separation of paddy from haystacks fast!
Today of course, Rice is also sold
at Rs 35 per kg. Ration rice cannot be consumed. As some other poet said, (is it Subrahmanya Bharati?)
"peigal Atchi seithAl piNam thinnum
sAthirangaL..." If devils or ghosts rule the country, the Sastras will be eaten by corpses."
Coming back to Meenakshi. She is having eyes like fish. Meen = fish;
akshi = eyes. Meenakshi means one with fish like eyes. In Tamizh the name is called Ankayal KaNNi.
an = beautiful; kayal = fish; kaNNi = with eyes.
Sundareswara is called Chokkanatha.
Chokkam means gold or gold hued. Siva is gold hued or reddish gold. Saint Manikkavachagar says the concorprate Uma and Siva, as maragath kual mANikka piRakkam....
The two stones combination of emerald and ruby. Mother is green, (SyAmala), so their concorporate state is like two stones of emerald and ruby being together.
Madurai is called VeLLi Sabha, Silver Hall, after Chidambaram is called Kanaka Sabha, Golden Hall.
Here Nataraja is dancing with His left leg risen and curved while the right leg is stamping on the dwarf called Apasmaram.
At the request of a Pandyan King, who requested Siva to change the legs since the present dance in the
same posture, would pain the legs,
Nataraja is said to have changed the legs and danced!
******
Siva temples sung about in Saiva
Canons:
(Lesser known temples.)
siva puram - 612 401.
This small temple is about 6 kms from Kumbakonam to the south east. Vishnu is said to have come as a VarAham (pig) and prayed to Siva here.
Siva is called Sivapura Nathar. Uma is called SingAravalli. The holy waters (tirtham) are a tank called Soorya Tirtham. The temple tree (Sthala Viruksham) is Champaka Tree.
Saint Tiru Jnana Sambandhar has mentioned this temple in 33 of his verses and Tiru Navukkarasar in 8 of his verses.
Sivapuram temple became famous in the late 20th century for a different purpose. The Nataraja metal icon was thieved from the temple by a local agent for a British national and the latter quietly took it to London. The government fought the issue with British Government and brought the Nataraja back to India thanks to the findings of the famous expert in epigraphy Sri Nagaswami.
******
Ulladu Narpadu - Main Text - Verse 14:
thanmai uNdel munnilai padarkaihal
thAm uLavAm
thanmaiyin uNmaiyaith thAn Ainthu -
thanmai aRin
munnilai padarkai mudivuRRu onRAi
oLirum
thanmaiye than nilamai thAn.
If the first person 'I' (the ego sense) or 'I am the body' notion persists, the notions of second and third persons, viz., you, he/she and it, prevail. If the truth of the first person, the ego sense, is inquired into within and is annihilated, the sense of both second and third persons as different from the 'I' is also lost. What remains is one's own Self, shining as the One, pervading everywhere, and that is the true state of one's Being.
Sri Bhagavan explains in this verse very succinctly the inquiry into the nature of 'I'. The notions of second and third persons have significance and acquire meaning in so far as they are related to and dependent on the significance of the 'I' notion. This He announces by saying, "If 'I' (the first person - which is the ego sense) is there, the second and third (viz., known from senses and known from guess) are." All relationships with others have relevance4 only in the sense of being connected to to the 'I' sense, in the absence of which none of these will have any import. The first, second and third persons constitute another of the 'triads'. An understanding of these two notions, second and third persons, which go to make up the world, will require an understanding of the 'I' sense. When the truth of the first person, the 'I' sense (the ego), who ascribes all the differences of second and third persons, is inquired into, it is erased out of existence, and along with it the other two perish automatically. Hence to annihilate these two, no separate effort is required. What remains then is the Self, the One. Being is Its true state and It shines without a second, filling everything.
Atma Vichara is to inquire into the
Truth of the ego sense. The culmination of inquiry is the death of the ego. Then what remains is not a mere 'void'. The ever present Atman that sets not, shines in Its own light. Ego departs, dead, bequeathing the gift of the experience of being the Atman. Verse 5 of Atma Bodham has this for its content.
continued....
Ulladu Narpadu - Main Text - Verse 14:
continues....
That knowledge, through the pure practice of knowledge (Jnana Vichara), removing the ignorance of Jiva, the sole cause of misery, disappears along with ignorance, like the powder of the cleansing nut dropped in water, removing the impurities of the water to make it clean, clear and transparent.
The knowledge of the individual 'I' announces its real nature and departs once and for all along with the ignorance. All that is seen as the world, comprising of second and third persons, is nothing but insentient, and the seer alone is sentient (Chaitanya). The Self is the reality of 'I' and 'you'. The death of the ego opens the door to immortality, so much so that KaNNudaiya VaLLalar in Ozhivil Odukkam addresses the ego asking it to die, with the enticing offer of a Siva Lingam that will be established on its head, if it dies.
The conversation between Ribhu and Nidhaga is worth remembering here: when Ribhu asks his disciple, "what you mean by 'you' and 'me'?"
To sum up, if one who ascribes the differences of second and third persons were to inquire the truth of one's nature, the first person himself becoming non existent, the second and third, that appears holding on to 'I' also cease, and what shines as limitless state of non difference is the truth of one's own being.
concluded.
Sri Bhagavan and B.V. Narasimha Swami:
Talks No. 27:
Devotee: How are they (sama, dama etc., previously mentioned) practiced?
Maharshi: An examination of the ephemeral nature of external phenomena leads to Vairagya. Hence inquiry (vichara) is the first and foremost step to be taken. When Vichara continues automatically, it results in contempt for wealth, fame, caste, pleasure, etc., The 'I' thought becomes clearer for inspection. The source of 'I' is the Heart - the final goal. If, however, the aspirant is not temperamentally suited to Vichara Marga (to the introspective analytical method), he must develop bhakti (devotion) to an ideal - may be God, Guru, humanity in general, ethical laws, or even the idea of beauty. When one of these takes possession of the individual, other attachments grow weaker, i.e. dispassion (vairagya) develops. Attachment for the ideal simultaneously grows and finally holds the field. Thus, ekagrata (concentration) grows simultaneously and imperceptibly -- with or without visions and direct aids.
In the absence of inquiry and devotion, the natural sedative pranayama (breath regulation) may be tried. This is known as Yoga Marga. If life is imperilled the whole interest centers round the one point, the saving of life. If the breath is held, the mind cannot afford to and does not jump at its pets - external objects. Thus, there is rest for mind so long as the breath is held. All attention being turned on breath or its regulation, other interests are lost. Again, passions are attended with irregular breathing, whereas calm and happiness are attended with slow and regular breathing. Paroxysm of joy is in fact as painful as one of pain, and both are accompanied by ruffled breaths. Real peace is happiness. Pleasures do not form happiness. The mind improves by practice and becomes finer just as the razor's edge is sharpened by stropping. The mind is then better able to tackle internal or external problems.
continued.....
Sri Bhagavan and B.V. Narasimha Swami:
Talks No. 28:
Devotee: What is the inter relation
between regulation of thought and regulation of breath?
Maharshi: Thought (intellectual) and respiration, circulation, etc.,
(vegetative) activities are both different aspects of the same -- the individual life. Both depend upon (or metaphorically 'reside' or 'inhere' in) life. Personality and other ideas spring from it like the vital activity. If respiration or other vital activity is forcibly repressed, thought also is repressed. If thought is forcibly slowed down and pinned to a point, the vital activity of respiration is slowed down, made even and confined to the lowest level compatible with life. In both cases, the distracting variety of thought is temporarily at an end. The interaction is noticeable in other ways also. Take the will to live. That is thought power. That sustains and keeps up life when other vitality is almost exhausted and delays death. In the absence of such will power death is accelerated. So thought is said to carry life with it in the flesh and from one fleshy body to another.
Devotee: Are there any aids to (1) concentration and (2) casting off distractions?
Maharshi: Physically the digestive and other organs are kept free form irritation. Therefore food is regulated both in quantity and quality. Non irritants are eaten, avoiding chillies, excess of salt, onions, wine, opium etc., Avoid constipation, drowsiness and excitement, and all foods which induce them. Mentally take take interest in one thing and fix the mind on it. Let such interest be all-absorbing to the exclusion of everything else. This is dispassion (vairagya) and concentration. God or mantra may be chosen. The mind gains strength to grasp the subtle and merge into it.
Devotee: Distractions result from inherited tendencies. Can they be cast off too?
Maharshi: Yes. Many have done so. Believe it! They did so because they believed they could. Vasanas
(pre dispositions) can be obliterated. It is done by concentration on that which is free from Vasanas and yet is their Core.
Devotee: How long is the practice to continue?
Maharshi: Till success is achieved and until yoga-liberation becomes
permanent. Success begets success. If one distraction is conquered the next is conquered and so on, until all are finally conquered. The process is like reducing an enemy's fort by slaying its man power -- one by one, as each issues out.
Devotee: What is the goal of this process?
Maharshi: Realizing the Real.
continued.....
Sri Bhagavan and B.V. Narasimha Swami:
Talks No. 28 - continues....
Devotee: What is the nature of the Reality?
Maharshi: (a) Existence without beginning or end - eternal.
(b) Existence everywhere, endless and infinite.
(c) Existence underlying all forms, all changes, all forces, all matter and all spirit.
The many change and pass away (phenomena), whereas the One always endures (noumenon).
(d) The one displacing the triads, i.e. the knower, the knowledge and he known. The triads are only appearances in time and space, whereas the Reality lies beyond and behind them. They are like a mirage over the Reality. They are the result of delusion.
Devotee: If 'I' also be an illusion, who then casts off the illusion?
Maharshi: The 'I' casts off the illusion of 'I' and yet remains as 'I' Such is the paradox of Self Realization. The realized soul do not see any contradiction in it. Take the case of bhakti -- I approach Isvara and pray to be absorbed in Him. I then surrender myself in faith and by concentration. What remains afterwards? In place of the original 'I' perfect self surrender leaves a residuum of God in which the 'I' is lost. This is the highest form of devotion (para bhakti), prapatti, surrender or the height of vairagya.
You give up this and that of 'my' possessions. If you give up 'I' and 'mine' instead, all are given up at a stroke. The very seed of possession is lost. Thus the evil is nipped in the bud or crushed in the germ itself. Dispassion (vairagya) must be very strong to do this. Eagerness to do it must be equal to that of a man kept under water trying to rise up to the surface for his life.
Devotee: Cannot this trouble and difficulty be lessened with the aid of a Master or an Ishta Devata (God chosen for worship)? Cannot they give the power to see our Self as it is -- to change us into themselves -- to take us into Self Realization?
Maharshi: Ishta Devata and Guru are aids -- very powerful aids on this path. But an aid to be effective requires your effort also. Your effort is a sine qua non. It is you who should see the Sun. Can spectacles see the Sun for you? You yourself have to see your true nature. Not much aid is required for doing it!
continued....
Sri Bhagavan and B.V. Narasimha Swami:
Talks No. 28 continues...
Devotee: What is the relation between my free will and the overwhelming might of the Omnipresent?
(a) Is omniscience of God consistent with ego's free will?
(b) Is omnipotence of God consistent with ego's free will?
(c) Are the natural laws consistent
with God's free will?
Maharshi: Yes. Freewill is the present appearing to a limited faculty of sight and will. The same ego sees its past activity as falling into a course of 'law' or rules - its own free will being one of the links in that course of law.
Omnipotence and omniscience of God
are then seen by the ego to have acted through the appearance of his own free will. So he comes to the conclusion that the ego must go by
appearances. Natural laws are manifestations of God's will and they have been laid down.
Devotee: Is the study of science, psychology, physiology, philosophy etc., are helpful for:-
1. this art of yoga liberation.
2. the intuitive grasp of the unity of the Real?
Maharshi: Very little. Some knowledge is needed for yoga and it may be found in books. But practical application is the thing needed, and personal example, personal touch and personal instructions are the most helpful aids. As for the other, a person may laboriously convince himself of the truth to be intuited i.e its functions and nature, but the actual intuition is akin to feeling and requires practice and personal contact. Mere book learning is not of any great use. After realization, all intellectual loads are useless burdens and are thrown overboard as jetsam. Jettisoning the ego is necessary and natural.
continued.......s
Siva temples sung about in Saiva Canons:
(Lesser known temples.)
tiru vallam - 612 201.
This town is now called koneri rAja puram. This temple is about 15 kms from Kumbakonam. One can also proceed from Tiruvidai maruthur further in the south east for about 10 kms.
Siva is called Uma Maheswaraar. Uma is called MangaLa Nayaki. The tirtham (holy waters) is a tank called Sakti tirtham. The holy tree (Sthala Viruksham) is peepul tree.
Saint Tiru Jnana Sambandhar has mentioned this temple in 10 of his verses and Tiru Navukkarasaar in 10 of his verses.
The metal idol of Nataraja in the temple is quite large, about 6 feet tall.
*****
Sri Bhagavan and B.V. Narasimha Swami:
Talks No. 28 (continues).
Devotee: How does dream differ from waking?
Maharshi: In dreams one takes on different bodies, and they re enter this body when one dreams of sense contacts.
Devotee: What is happiness? Is it inhering in the Atman or in the objects or in the contact between the subject and the object? But we do not see happiness in our affairs. When does It actually arise?
Maharshi: When there is contact of a desirable sort or memory thereof and when there is freedom from undesirable contacts or memory thereof, we say there is happiness. Such happiness is relative and is better called pleasure.
But men want absolute and permanent happiness. This does not reside in objects, but in the Absolute. It is Peace free from pain and pleasure - it is a neutral state.
Devotee: In what sense is happiness our real nature?
Maharshi: Perfect Bliss is Brahman. Perfect Peace is of the Self. That alone exists and is conscious. The same conclusion is arrived at: (a) judged metaphysically, and (b) inferred by Bhakti Marga.
We pray to God for Bliss and receive it by Grace. The bestower of bliss must be Bliss Itself and also Infinite. Therefore, Isvara is the Personal God of infinite power and bliss. Brhaman is Bliss, impersonal and absolute. The finite egos, deriving their source from Brahman and then Isvara, are in their spiritual nature bliss only. Biologically, an organism functions
because such functions are attended with happiness.
It is pleasure that helps our growth; food, exercise, rest and gregarious qualities. The psychology ( and metaphysics) of pleasure is perhaps this: Our nature is primarily one, entire, blissful. Take this as a probable hypothesis. Creation is by the entire Godhead breaking into God and Nature (maya or prakriti). This maya is of two parts: para - the supporting essence and apara, the five elements, mind, intellect and ego (eight fold).
continued.....
Sri Bhagavan and B.V. Narasimha Swami:
Talks No. 28 - continues......
Maharshi continued:
Ego's perfection is suddenly broken at a point and a want is felt giving rise to a desire to get something or do something. When that want is cured by the fulfillment of that desire, the ego is happy and the original perfection is restored. Therefore happiness may be said to be our natural condition or nature. Pleasure and pain are relative and refer to our finite state, with progress by satisfaction of want. If relative progress is stopped and the soul merges into Brahman -- of the nature of perfect peace - the soul ceases to have relative, temporary pleasure and enjoys perfect peace - Bliss. Hence Self Realization is Bliss. It is realizing the Self as the limitless spiritual eye (Jnana Drishti) and not clairvoyance. It is the highest self surrender. Samsara (the world cycle) is sorrow.
Devotee: Why then is samsara - creation and manifestation as finitized - so full of sorrow and evil?
Maharshi: God's will!
Devotee: Why does God will it so?
Maharshi: It is inscrutable. No motive can be attributed to that Power - no desire, no end to achieve can be asserted of that one Infinite. All-wise and all powerful Being, God is untouched by activities, which takes place in His Presence. Compare the sun and the world activities. There is no meaning in attributing responsibility and motive to the One before it becomes many. But God's will for the prescribed course of events is a good solution of the free will problem (vexata quaestio). If the mind is restless on account of a sense of the imperfect and unsatisfactory character of what befalls us or what is committed or omitted by us, then it is wise to drop the sense of responsibility and free will by regarding ourselves as the ordained instruments of the All Wise and All
Powerful, to do and suffer as He pleases. He carries all burdens and gives us peace.
concluded.
(The Talks No. 25 to 28 that Sri Bhagavan had with B.V. Narsamiha Swami is the quintessence of Sri Bhagavan's entire teaching. He has conveyed His total teachings to B.V Narasimha Swami, in these four talks. These are the gem among 653 Talks. It is surprising why BVN left Sri Bhagavan and tried to seek peace with Sri Shirdi Sai Baba.)
******
CONFLICT:
(Editorial - Advent - 2003)
Invariably in our lives we are confronted with contradictions which drive us in directions we did not foresee and, even if we did, are helpless to alter. We possibly find ourselves admired or reviled for reasons, that are, at times, out of our control. In those rare moments when the world stops its demands and we are at peace with ourselves, we experience a still, quiet center. It may seldom last more than a few moments but our memories can play it back indefinitely so as to replenish our lives.
The world we live in requires responses and often we do not understand the questions let alone know the answers. And even if we do know the question, our resources are usually restricted and our response is often a shot in the dark. It is astonishing to think that chance circumstances can contribute to crating the character that coalesces into the person we
recognize as 'I'. We surprise ourselves by how little we know who we are.
On the spiritual path, in our quest for unity and our search for an identity in which our inner and outer worlds are in harmony, there is an urgent demand within ourselves that there should be no irremediable internal opposition. That in the end all will be solved.
We have climbed a hill or a mountain, looked down on the world below and marveled at the traffic of people and vehicles in a dance that has its own rhythm. From our height we see the forces of action weave a ballet which can be beautiful because we are detached. It is a different story when we are part of the juggling mass, each component intent on its own way in the limited space available. Heads clash and bodies suffer. We ask ourselves how can we be removed from the tussle and yet enjoy the benefits accruing from the actions of our external world. We would like to sit on a mountain but for how long can we breathe the rarefied air?
continued...
CONFLICT:
continues....
It is no different in our internal realm. We live in a kingdom of one, one who is temperamental and inconsistent, and we ask ourselves 'Who is king?' Or 'Who am I?' as Sri Bhagavan constantly enjoined us. The responses can vary from day to day though there are some voices which rule mostly because of our ignorance, our sloth, our desire or fear.
Consistently we like to think of ourselves as good. It is rarely we wish to indulge in evil, at least not knowingly, and if we do we like to think ourselves good at it. Otherwise why would we indulge ourselves? Better to be Ravana than the man caught stealing someone's old clothes.
Krishna talks of a battle we wage if we are true to our dharma. It happens everyday in our lives. Sometimes we are Arjuna, but sometimes we are Duryodhana, much to our horror when we realize it. The task is to recognize this when we have the desire for honest introspection. It is understood that we all aspire for unity in whatever shape or form and reject chaos, the loss of equilibrium.
Accordingly, like the single point on top of the mountain we seek that place where all opposition is reconciled and resolved.
How then do we climb to the peak above the conflict for which we find ourselves responsible?
Sri Bhagavan is one who has arrived at the central point and abides there untouched. He shares in the innumerable nature of that moment or place. He is empty of name or form because there is nowhere for Him to go and no entity to go there. What we call emptiness is complete detachment from all manifested, transitory objects and that include our subtle world of name and form created by the mind which we call 'I'.
Then why is there evil? Why are we confronted by the undesirable, the ugly and the shameful?
continued......
CONFLICT:
continues....
From the beginning of our quest to understand who we are these questions have plagued us. The answers are many, the satisfaction infrequent.
We are reminded of the Buddha who, when asked about the suffering and the dynamics of karma, related the story of the man who was shot by an arrow. He did not ask what kind of wood the arrow was made of, nor when or how it was made, nor who shot the arrow. He first wanted the arrow to be removed. Our predicament is the same.
We are dreamers and our dreams are not necessarily restricted to sleep. We dream when awake and we dream of triumph. And usually our triumph has nothing to do with reality. It is a bubble, a respite from the wars in which we are involved. We see ourselves as heroes and is others who are the cowards.
In the Bhagavad Gita the battlefield (kshetra) is the domain of action in which the individual develops his possibilities. Whatever one may say, war exists, theoretically at least, to put an end to disorder and restore equilibrium, real or imagined. It is concerned with the re-instatement of unity. This reintegration can appear as a destruction and it emerges clearly when one considers the function of Siva in his negative aspect.
There are moments in our lives when we have no option but to fight. Be it others, be it ourselves, when we see all too clearly the pointlessness of our behavior. If we observe closely, the struggle can become food for thought, a raison d'etre for living. We have a cause, and a sense of justice whispers in the corridors of our mind. We are on fire.
From a higher viewpoint all our struggles are an illusion in the sense, that the conflicts, the tensions, are all part of a whole. Each aspect cannot exist without the other. In fact, in conflict, our enemy is ourselves, both internally and externally. We are the world. What we see is who we are.
continued.....
CONFLICT:
(continues...)
It can be frightening, it can be liberating. With the example of
Arjuna's courage, who overcame despondency, when he realized the
mammoth effort before him on the battlefield of Kurukshetra, we need to step forth and face our own enemies. Whether we call them evil or not is irrelevant. The facts are clear and impersonal if we but look with dispassion and discrimination.
The forces of nature work in us and around us. If we adopt them they become a possibility for transcendence. I we are mired in despair we will be sucked into a miasma of hatred, confusion and hopelessness. We cannot afford self pity.
There is no question of annihilating the elements of disruption which plague us because, like everything else, they too have their reason for existence and a place in the whole. What is aimed at is to transform them by bringing them back from the illusion of separateness on that particular level of understanding and re-absorbing them into the unity.
This occurs at all levels of a person's being. Unity of thought, unity of action, and the hardest of all, the unity of both thought and action.
Each day is new. We begin with each new dawn. Though we would like in an instant to rise above all challenges, as if on a magic carpet, we are generally akin to the tortoise, slow, but if we observe aright, steady and patient. The one instrument we have immediately at our disposal is the right intention, no matter how discouraging the circumstances may
be. It is a step at a time which guides us forward to the knowledge of who we are. We read the satori legends of Zen Buddhism, the meeting between Sri Ramakrishna and Narendra and he numerous encounters between the ripe aspirants and the master where something radical occurs and the student is enlightened. We hear of Sri Bhagavan's isntant enlightenment. We ask, why not us? All we do is plod along doing our duty without the fabled reward of Jnana.
continued.....
Siva temples sung about in Saiva Canons:
(Lesser known temples.)
tiru mANi kuzhi - 607 401.
This temple can be reached from Cuddalore by a town bus.
Siva is called Manikkavaradhar. Uma is called Manikkavalli. The holy waters (tirtham) are a tank called
Manikka tirtham. The temple tree (Sthala Viruksham) is konRai tree.
Saint Tiru Jnana Sambandhar has mentioned this temple in 11 of his verses.
The uniqueness of the temple is that inner sanctum having Siva Lingam is always screened and Lingam can be seen only for a few minutes at the time of Arti when the screen is removed. The story is that Siva Lingam and Mother are in the sanctum (though Mother is not seen) and one cannot see them in union always.
Maha Vishnu as vAmaNa is said to have prayed to Siva here.
*****
CONFLICT:
continues....
It is here we require shraddha or faith in the guru. For most of us the road is long with many tests of our resolve. It is the state of war we all endure. It is slow, it can be boring. Though at times, we are grateful for those moments when nothing seems to happen.
Without being affected by the external actions of the world, nor the internal noise -- the shrapnel of diverse thought which sends us off balance -- we strive for that center within us which is untouched and unchanged by action or thought.
This center has its direct reflection in the world and that is why we gravitate towards Arunachala because we know intuitively that it is the Heart, the spiritual center which directly signifies our Heart, the center of our Being. We yearn for peace, we yearn for stability. We yearn for true identity with that which we hold most precious, our sense of oneness.
Sri Bhagavan had achieved, if one can put it that way, the perfect realization of unity within Himself. All opposition has ceased and with it, all enemies had vanished. Nothing can thus harm Him, both inwardly and outwardly, since the unity is reflected in both. There is no longer either 'inward' or 'outward' because even the oppositions have disappeared. Who am I and who are you are irrelevant. There is only pure Being.
'Outside' - For who is inside or outside? They can be only so long as there are the subject and object. For whom are these two again? They both will resolve into the subject only. See who is in the subject. The investigation leads you to pure consciousness beyond the subject. Normal self is the mind. This mind is with limitations. But pure consciousness is beyond limitations (Talks No. 42).
Permanently established in the center of His Being, Sri Bhagavan's swadharma is one with the universal dharma. There is no sense of separation in His unity of being. He sees all things in unity and resides in the ever present, for where is past or future in the still center of the heart?
When we identify with Sri Bhagavan, it is an affirmation of our true nature. There is no 'I' who is in opposition. He is the remedy for all our troubles. He is the gate for grace to pour into our hearts. There is no opposition, no conflict, no good nor evil. Just the abiding wholeness of grace if our hearts be open.
concluded.
The Unique Message of Bhagavan
Ramana:
(Mountain Path, Jan. - Mar. 2012. -
Swami Muktananda of Anandashram, Kanhangad, Kerala - From the talk given in June 2010.)
The moment we think of the most revered Bhagavan Ramana Maharshi, what comes to our mind is the unique way in which He naturally ascended to the height of spirituality, without the usual struggles expressed by the seekers during their sadhanas.
This will be clear from the following answers given by Sri Bhagavan Himself.
On the 4th October 1946, to a question by one of the devotees, Prof. D.S. Sarma, whether there was any period of practice or sadhana in His life, Sri Bhagavan replied:
'I have never done any sadhana. I did not even know what sadhana was. Only long afterwards I came to know what sadhana was and how many different kinds of it there were. It is only if there was any object or anything different from me that I could think of it. Only if there was a goal to attain, I should have made sadhana to attain that goal.
There was nothing which I wanted to obtain. I am now sitting with my eyes open. I was then sitting with my eyes closed. That was all the difference. I was not doing any sadhana even then. As I sat with my eyes closed, people said I was in samadhi. As I was not talking, they said I was in mauna. The fact is, I did nothing. Some Higher Power took hold of me and I was entirely in Its hand.'
He further added, 'The books no doubt speak of sravana, manana, nididhyasana, samadhi and sakshatkara. We are always the sakshat (Real) and what is there for one to attain after that. We call this world sakshat or pratyaksha (directly present). What is changing, what appears and disappears, what is not sakshat, we regard as sakshat. We always are and nothing can be more directly present, pratyaksha than we, and about that we say we have to attain sakshatkaram after all these sadhanas. Nothing can be more strange than this. The Self is not attained by doing anything, but remaining still and being as we are.' (Day by Day, Devaraja Mudaliar.).
continued.....
The Unique Message of Bhagavan Ramana:
continues.....
We now understand from Sri Bhagavan's statements that He didn't perform any pranayamam, japa nor did He have any idea of meditation or contemplation. He was never attracted by them and even in the years after Self Realization in Madurai, He refused to pay any attention to them though some may claim He was performing severe tapas in the first years after His arrival at Tiruvannamalai.
We should see that sadhana as understood by many, implies that there is something to be gained and there is a means of gaining it. Sri Bhagavan asks us to realize there is nothing to be gained that we do not already have. All our practices of meditation, concentration and contemplation, are aimed at stilling the mind, nothing more. When we are still we enter our ever natural state. We call this state many things: moksha, jnanam, sakshatkara... but ultimately it is pure stillness (achala).
Sri Bhagavan also remarks that people mistakenly think that by practicing some elaborate sadhana something great and glorious will descend on them and they will be 'realized'. He tells us that the Self is sakshatkara, that is 'directly known'. Yes, we now understand there is no 'kara', which means making or 'kroton', 'made out of'. The word 'kara' implies 'one who is doing something'. But Sri Bhagavan says that the Self is realized not by an individual performing an act to 'make' it but by abstaining from any activity designed to gain that precious state which we falsely believe we do not possess. We can 'do' this by remaining still. As Sri Bhagavan would often say, Summa Iru, be still.
continued....
Friends,
An excerpt from 'Sri Ramakrishna and His Divine Play' by Swami saradananda:
Once one of our friends, Harinath, later (Swami Turiyananda), was extremely busy studying Vedanta. The Master loved him dearly for his devotion and steadfastness and the fact that he practiced brahmacharya from his childhood onward. Because he was preoccupied in his study of Vedanta and his meditation, Harinath could not visit the Master frequently for some time, as he had done before. This absence did not escape the Master’s keen observation. When he saw one of Harinath’s companions who used to come with him, alone in Dakshineswar, the Master asked: “Hello I see you are alone today. Has your friend not come?” The boy replied: “Sir nowadays he is absorbed in studying Vedanta. He spends day and night in study, discussion and reasoning. He probably did not come because he considers it to be a waste of time.” At this the Master said nothing more.
A few days later Harinath came to see the Master at Dakshineswar. The Master told him: “Hello, I hear that nowadays you are studying and discussing Vedanta philosophy. That is good of course. But tell me, what does Vedanta teach? Is it not that Brahman alone is real and the world is unreal? Isn’t that its substance? Or does it say something else?” Harinath: “That is correct Sir. What else?”
Harinath later said that on that day the Master had truly opened his eyes to the meaning of Vedanta with those few words. Listening to the words of the Master, he thought to himself: “It is true indeed! The whole of Vedanta is understood if one realizes those few words.”
The Master continued:"Hearing,reflecting and meditating are the three main disciplines of Vedanta.At first you hear that Brahman alone is real and the world is unreal.Then you reflect upon the idea and become convinced of it through reasoning and discrimination.Finally you meditate on Brahman,the absolute Reality,relinquishing the unreal world.That is all.Otherwise what does it avail if you hear and understand the teachings of vedanta but do not try to renounce what is unreal?That is like the knowledge of worldly people.This kind of knowledge cannot help you to attain Reality.You need conviction and Renunciation-only then you can succeed.
...
Harinath said that there the conversation ended.On that day the Master told him all this while he was walking with him in the panchavati....Harinath then took leave of the Master;while returning to calcutta he thought that from then on he would concentrate more on spiritual disciplines than on studying books.He resolved to realize God through spiritual disciplines and began to apply himself accordingly."
Namaskar.
The Unique Message of Bhagavan Ramana:
It is striking that if someone really applied the teachings of what Ramana said, in the above words, they will come to realize that Sri Bhagavan is is pointing out that the seeker should never get stuck with a path he or she is pursuing, and always be aware that the end of all spiritual discipline is to still the mind. For this, the seeker has to stop seeking and realize the very subject who is propelling to seek.
You see, one day, a serious devotee confessed that, while he would understand Sri Bhagavan's words intellectually, he was finding it extremely difficult to make it a reality. To this Sri Bhagavan replied, in His own inimitable style, 'You don't understand in the way of what is going on.' Every thought, every word, every deed that is emanating from us, are coming out of the source of all sources which is within. The problem starts only when the 'me' and 'mine' catch hold of the thought, word or deed, and assumes the role of the doer and enjoyer.
So, spiritual discipline should enable us to gradually reach a state where we rest in the simple, clear, ever present witness, watching every movement of the body, mind and intellect, without choosing or labeling.
This is not to say that we should sit back and do nothing like a lazy sack. By the very nature of our reality we tend to act even if it means deciding not to do anything at all! We should not mistake the tamasic state of lethargy with pure sattvic state of pure awareness. Effort is required for us to remain in that state of stillness and for that to happen, sadhana is definitely necessary, not to gain anything but to remain in the pristine state of stillness. Until we reach that state we have to strive to maintain our focus on what is important, which is the experiential awakening of the Self.
continued.....
The Unique Message of Bhagavan Ramana:
continues...
In support of this truth Sri Bhagavan has declared in answer to a question of devotee:
'What is that Self in actual experience?'
Sri Bhagavan tells us: It is the Light which ever shines in the Cave of the Heart, as the flame of the Consciousness, 'I-I' - the eternal and blissful Sat Chit Ananda. This is the answer to the Vichara and its fulfillment. The 'I', which has carried out a determined and protracted search into its own nature, has at long last found itself to be not other than the Pure Mind, the immaculate Being, which is eternally wrapped in blissful stillness. This is Turiya, the Fourth, or Samadhi (the highest stage.' (Cohen S.S. Guru Ramana)
At the time of a recent convocation in Brown University which I attended in the United States, some one read out a portion from the book: The Simple Feeling of Being, by Ken Wilbur. It is a wonderful piece! I leave you with these observations.
He says: 'We begin with the realization that the Witness is an ever present consciousness even when we doubt its existence.
'You are right now aware of, when we say the words, 'the room, the window, the people around you, your chair.' You can sit back and simply notice that you are aware of all those objects floating by. Songs float through the air. Thoughts float through the mind. And when you notice them, you are effortlessly aware.
'There is a simple, effortless, spontaneous witnessing of whatever happens to be present. When you rest in the simple, clear, ever present spirit, you are resting in the great unborn, you are resting in intrinsic spirit, you are resting in primordial emptiness. You cannot be seen, you have no qualities, you are not 'this' you are not 'that', you are not an object. You are the opening or clearing in which the entire manifestation arises right now. You do not arise in it. It arises in you, in this vast emptiness and freedom that you are.
'Spirit cannot be grasped within our reach, with our thought, word or deed. It is the ever present Seer. The search for the Seer is to miss the point forever. How could you possibly search for that which which is right now aware of these
words? You are THAT. You cannot go on looking for THAT, which is the Looker. When you are not an object you are God.'
concluded.
Ramana's Women
Ana Callan*
The old lady slowly
lighting lamps in the early morning,
her back curved like a half moon,
each flame a fresh prayer for her
guru.
His mother laying down her needs
and melting into the vision of His
holy feet.
Keerai Patti boiling greens with
love
and tender care, refusing to taste
a morsel
till she had fed her Master.
And o o o dear Lakshmi,
racing from the cowshed,
nudging English ladies aside
in her haste towards her darling
Ramana's ready lap, to feel His
hand
putting her devoted, lowered head.
(From Ana Ram collections of poems
titled The Boy Who Would Be Sage.)
*******
Siva temples sung about in Saiva Canons:
(Lesser known temples.)
tiru chopuram - 608 801.
This temple is on the bus route of Chidambaram to Cuddalore. One should get down near Alambakkam Railway station and turn left and walk over a bridge to reach the temple.
Siva is called Sopura Nathar. Uma is called Sopuram Nayaki. The tirtham (holy waters) is a tank called Sopura tirtham. The temple tree (Sthala Viruksham) is konRai tree.
Sage Agasthya is said to have prayed to Siva here. One princess by name Thyagavalli is also said to have prayed to Siva here. Hence the temple and village are called Thyagavalli also. There is a small shrine for the princess. This temple was found out only about 150 years back and it was hidden under a huge block of sands. There are also small hillocks of sands near the temple and village.
Tiru Jnana Sambandhar has mentioned this temple in 11 of his verses.
******
Ulladu Narpadu - Main Text - Verse 15:
nigazhvinai paRRi iRappu ethirvu
niRpa
nighazhkAl avaiuyum nighzhve -
nighazhvu onRe
inRu uNmai thErAthu iRappu ethirvu
thEra uNal
onRu inRi eNNa unal.
Holding on to the currently happening present, the past and future stand. At the time of their happening, the past and the future are also 'present'. The 'present' alone is all three. To analyze and know the past and future without knowing the truth of the present, the 'here and now', is like attempting to count the other numbers forgetting the basic unit of reckoning, namely, one.
While the previous verse explains the truth of the triputi namely, first, second and third persons, a superimposition, this verse expounds the truth of another triputi - that of time, namely, past, present and future - yet another fragmentation superimposed by the mind on the Self that is timeless. That space and time are mere mental projections and therefore illusory and unreal is the teaching of Sri Bhagavan.
That part of time which we experience and are currently aware of is the present. At the time of occurrence, the past was 'present' and while occurring the future will also be 'present'. They constitute the 'present' for us as and when we experience them.
As our experience changes we call as 'past' that which we remember as having been experienced.
Experiences imagined and expected we call 'future'. These are man made distinctions, and on closer scrutiny we find thy all coalesce into each other and one can never be certain where one ends and the other begins. Though we divide time into three compartments, the 'present' is very much present in all the three, and it is the present alone which appears as three fold, for past and future exist and are true as long as awareness of the present exists. It is one eternal flow of time for, in the sense of here and now, it is but an eternity.
It is the mind that divides time into past, present, and future, relating it to what has happened and what is to happen. Awareness in the form of experience is common in all the three projected divisions of time. While past and future hold on to the present, the present is
unrelated to them. 'That which is' is the basis, or support, for others, and that which requires no basis for itself is the Truth. Therefore, the present alone is the truth.
continued.....
Ulladu Narpadu - Main Text - Verse 15:
continues...
Place and time are not without 'I' and acquire relevance and meaning because they are related to 'I'. The true present, 'that which is', in all the three is Atman. Time, fragmented, is yet another superimposition - a man made distinction - on what is beyond distinction, namely, Eternity, an indivisible Whole. 'What is' always transcends time. Attempting to analyze one's past and future, instead of enquiring into the truth of 'what is' in the present is like attempting to calculate while omitting the first unit of reckoning, namely, one.
All numerals are expansions of the basis and first numeral 'one', and therefore it alone counts. This is the basic axiom in mathematical science. Atman, likewise, is the basis for 'all'. It alone exists, and the whole world is but That. As the knowledge of 'one' enables us to count correctly, so also the knowledge of the truth of the Self
will confer knowledge of the world.
Once a devotee asked Sri Bhagavan how he can come to know of his previous birth. Sri Bhagavan answered, 'Before you proceed to inquire into your previous lives, is the present birth the truth? Find out what is your reality now.' The present alone provides one the direct experience of one's existence, while the past is dead and the future, beyond one's ken. Therefore the present alone is the truth. Place and time are not without 'I' and they acquire meaning because they are related to the 'I'.
'Who is the one who is born and living now?' If one were to inquire thus, one would know by experience the truth of his never having been born, and never to be born in future. Why should such a birthless one know and grieve over the imagined earlier and subsequent births? A seeker, therefore, should try to transcend these superimpositions, or illusions of
time and space. One should be untroubled by thoughts of birth and death, and one must think intensely of the 'eternal present', devoid of rising and setting, and be deathless here and now by conquering time, lest he be swallowed by time. Wasting precious time on the research of mere illusions of past and future is
trying to count many zeros that follow forgetting the first unit, one.
concluded.
(Source: as mentioned in other verses.)
*****
The Quest:
(Lucia Osborne)
Chapter XI - Reminiscences:
(contd from Mountain Path, Jan--March
2012 in the current issue of Apr. -
June 2012)
On the Hill above the path leading to Skandasramam I found a hideout, a flat place for a few yards among the rocks surrounded by boulders and shrubs like a screen. I would lie down there, a clump of scented grass for a pillow, meditating and watching the sun rise heralded by a rosy then crimson foreglow. One memorable dawn the sun appeared under the horizon and in a breathless moment entered the earth through me. I became the earth, a blissfully slumbering earth. Trampled upon by all sorts of creatures, all sorts of vehicles moving on the surface, cars rushing at high speed, the earth - myself and everything on it completely unaffected, at peace in a state of indescribably blissful awakened slumber which continued, though everything came to like quickened by the sun. This description is inadequate: The blissful slumber, its best remembered feature. 'The earth meditates as it were' I read somewhere. The earth is alive.
Another morning Sri Bhagavan was perusing the mail brought from the Asramam Office, scrutinizing even the envelopes. I was sitting a few yards away meditating and suddenly was flooded with light in ecstasy, blissful well being, in waves. It was not steady. Busy as Sri Bhagavan was He at once turned His luminous eyes on me as if trying to help, letters and the rest of the mail seemingly forgotten. How did He know busy and surrounded with people from the office? How could He not know?
Sri Bhagavan the indweller in all
hearts.
Like a hawk whose wings
Darkened the sky
Thou pouncest on me
A worm in the dust
To carry me off
Into limitless all knowing
radiance.
Lost in Freedom, Resplendent Bliss
In ecstasy undreamt of
I lost myself
I found THYSELF.
continued.....
The Quest:
Lucia Osborne:
Part XI - continues.....
In the early years, long before the books on the Maharshi were written, we were sitting one evening, as usual, in the Hall after the Vedic chantings were over. It used to be a truly wonderful hour of perfect eloquent Silence 'cur cares thrown among the lilies'. The Maharshi calls such Silence the eternal flow of language, obstructed by words, more potent and vast than all the Sastras put together. So eager were the devotees not to miss this best hour of the day that when the Asramam manager gave on order sometime later for women devotees to leave the Asramam premises before dark, one of them, a French woman, sat down among the men in man's garb with a shaven head. Well, usually one would sit down and meditate with closed eyes but that evening I could not turn them away from Sri Bhagavan's face, so movingly beautiful, so pure and radiant, it gripped the heart with its innocence and unfathomable wisdom. Could anything, anyone be nearer, dearer? Suddenly in a moment of indescribable tenderness He was in my heart. He became my Heart. Whether still seated on the couch or not I do not know but I do know that He was the very core of my being, the I AM. And so He always is but we do not always know. Later I came across such statements with a thrill of recognition that it was so, that it was true.
In other traditions, this truth is couched in different terms but it means the same. In the Siva Puranam, (Tiruvachakam) Saint Manikkavachagar prays for an unbroken state of experience adoring the feet of Him - 'Who is really not apart from me in my heart, not even for a moment?'
The form of the Sadguru is a sort of decoy. Out of compassion, He assumes a form and name. Sri Bhagavan says: "You imagine Him to be like yourself with a body. His work lies within. The Guru is God or Self incarnate who is immanent, and who out of Grace takes pity on the devotee and manifests Himself and guides him in the right path until he realizes the Self within. The Guru is both within and without so He creates conditions to drive you inwards and exerts a pull from within."
In the verses selected by Sri Bhagavan Saint Tayumanavar says: 'In order to enlighten me Grace took shape. In every respect like myself, eating and sleeping, suffering and enjoying, bearing a name and born somewhere, it appeared as the silent Guru, a deer used to decoy another of its species."
continued.....
The Quest:
Lucia Osborne:
Part XI - continues.
Enticement also comes in. Tayumanavar says that when overcome by Absolute Consciousness, (White Expanse) all ours will prosper, nothing will suffer, all undertakings will succeed to perfection....Naturally, the world is a shadow of our own mind. In a state of Perfection above suffering and sorrow whatever one projects will be perfect. It is like Christ's saying: 'The Kingdom of Heaven is within you,' if one attains it all else will be added. 'Attaining' is a figure of speech. The Kingdom of Heaven is always present, there is only the Self. We do not exist apart from It. We only cease to be deluded that it is not so. It is like waking up from dream wanderings. Sri Bhagavan says: The dream belongs to the dreamer or it is nothing....
'To the extent that the soul is progressively separated from all diversity there is revealed in it the divine realm. The soul is able to do this with the help of divine Grace. When it makes this discovery it has been helped thereby. And then it enjoys all things and has control of them like God. Finally it has discovered that it is itself the divine realm.' (Theologia Germanica)
Sri Bhagavan said, 'The mind turned inwards is the Self; turned outwards, it becomes the ego and all the world. But the mind does not exist apart from the Self i.e. it has no independent existence. The Self exists without the mind but never the mind without the Self.'
St. Simeon speaks of a realized man as if risen from the dead and one awakened from sleep, risen above the limits of the senses and the whole world, filled with unspeakable delight.
As mentioned in my husband's autobiography, his life ran in cycles of for years. He also spent four years in the detention camp in Bangkok after the Japanese invasion. Then the war ended and he was released. On the way to Tiruvannamalai, the train halts for several hours at a junction at Katpadi so I went there to meet him. All the letters which we had written to each other, and never received during those four years came in two bundles in a few days
later. The homecoming was not only to the family but also to his real spiritual Home, as he was to discover later.
In camp one Luis Hartz from Holland became interested in Sri Bhagavan's teaching through Arthur and later
followed him to Tiruvannamalai. He told Sri Bhagavan after a few days: 'When I am here I am in heaven, but when I leave I will be in hell.' The reply was: 'Even if you are in hell Bhagavan will go after you.' He was a bon-viveur, one day a millionaire next day losing or gambling away his fortune, then again making a fortune and so on. He had understanding but no will power. Sri Bhagavan made a tremendous impression on him. When Hartz wanted to be sure about his initiation Sri Bhagavan told him: "You have it already."
Now also devotees receive it in dreams by look or touch or in silence as recorded by a few of them in my chapter "Glimpses."
A Persian professor present in the Hall wanted to know whether 'going to hell after you', applied only to Hartz and Sri Bhagavan replied: 'To all.'
A diplomat from Czechoslovakia stationed in China was so attracted to Sri Bhagavan after coming to
Tiruvannamalai that he straightaway bought a house near the Asramam to settle there after retirement; a simple guileless man who became a seeker because he felt insecure. The atmosphere at Arunachala near Sri Bhagavan he found helpful tol stabilize his mind.
continued...
The Quest:
Lucia Osborne -
Part XI - continues......
Sujata Sen was a French woman doctor married to a Bengali doctor. She settled in Tiruvannamalai to follow Sri Ramana Maharshi while practicing her profession. Her mother came from France to visit her. A typical Parisian family beautifully dressed and made up she was not interested in spiritual matters or religion. She used top come with her daughter to sit in the meditation hall observing people in preference to sitting alone at home. After sometime she started practicing her religion going to mass and became an ardent Catholic. She said that it was due to Sri Ramana Maharshi's silent influence.
Somerset Maugham came on a visit to Tiruvannamalai having heard of Sri Ramana Maharshi. He first went to see Major Chadwick in his room and there he suddenly became unconscious. Sri Bhagavan was passing that way on His daily walk so Majaor Chadwick asked Him to see the unconscious visitor. Sri Bhagavan complied, sat down and looked at him. After a while he regained consciousness, saluted Sri Bhagavan and both sat facing each other in silence. Major Chadwick told Somerset Maugham that he could ask questions when the latter inquired rather nervously whether he should do so but Sri Bhagavan said that silence is best, smiled and left the room.
A record of many of the vast number of devotees and visitors is contained in the chapters on Glimpses of Reality, Questions and Answers and How Bhagavan came to me.
Truth is very simple so is the teaching. However, what is simple is also difficult for complicated minds thus the same Truth has to be expressed in different ways to suit the capacity of the questioner or devotee, and with inevitable repetitions.
Part XI CONCLUDED.
However the article of Lucia Osborne will continue in the next quarterly issue of Mountain Path.
******
Siva temples sung about in Saiva Canons:
(Lesser known temples.)
tiru thinai nagar. - 608 801,
This temple is on the Cuddlaore -
Chidambaram bus route, via Mettu Palaiyam.
Once a lower caste person was ploughing his lands and Siva came as a traveler and asked him to give food as He is very hungry. That person went to his village to bring food. By the time he returned, he found that his lands have been ploughed and not only that, there was complete growth of thinai (a grain) which was ready for harvest!
Siva then appeared before that person and blessed him and his family. The name tiru thinai nagar is from this story.
Siva is called Sivak kozhuntheeswrar. Uma is called Oppila Nayaki, matchless woman. Even today, only cooked thinai is placed as naivedyam to the lord. The tirtham (holy waters) is a tank
called tirunthu tirtham. The temple tree (Sthala Viruksham) is konRai tree. Sundaramurti Swami has mentioned this temple in 10 of his verses.
There are separate shrines for Nataraja and also the low caste person who brought food for Siva in guise. The puja on full moon night is quite popular in this temple and villagers from surrounding villages come in large numbers to pray to Siva and Uma.
******
Sri Bhagavan and Kavyakanta Ganapati Muni:
Talks No. 54:
An Andhra Pandit - an elderly gentleman - had some doubts regarding Kavyakanta's exposition of Advaita. He has found it in books that Brahman is free from sajatiya, vijatiya and swagata bheda. Such conditions are satisfied in vivarta vada but not in parinama vada. In the latter, swagata bheda is bound to be. The Maharshi pointed out that Sri Dakshinamurti did not teach anything of the kind. He did not say that Brahman is related to Sakti or not related. All that was, was only silence. And the doubts of disciples were cleared. The significance is that there is nothing to be learnt, discussed and concluded. Everyone knows 'I am'. There is the confusion that the 'I' is the body. Because the 'I' arises from the Absolute and gives rise to buddhi. In buddhi the 'I' looks the size and shape of the body, no medhaya means that Brahman cannot be apprehended by buddhi. Brahman --> aham ('I'-'I') --> buddhi.
How can such buddhi crossing over aham discover Brahman? It is impossible. Just get over the false conception of the 'I' being the body. Discover to whom the thoughts arise. If the present 'I'-ness vanishes, the discovery is complete. What remains over is he pure Self. Compare deep sleep and wakefulness. Diversity and body are found only in latter. In the former, the Self remains without the perception of body or of the world. Happiness reigns there.
The Sruti vakya, 'Aham Brahmasmi' relates to the state and not the mode of mind. One cannot become Brahman by continuing to repeat the mantra. It means that Brahman is not elsewhere. It is your Self. Find that Self. Brahman is found. Do not attempt to reach Brahman as if it were in some far off place.
The Pandit remarked that thoughts are so persistent that the Aham cannot be reached.
The Maharshi said: The Brahma akara vritti helps to turn the mind away from other thoughts. Either some such practice is necessary or association with sadhus should be made.
.........
.........
*******
Sri Bhagavan and Kavyakanta Ganapati
Muni:
Talks No. 334:
...........
Sri Bhagavan spoke very appreciatively of Nayana, i.e. Kavyakanta Ganapati Muni, for about an hour, how he wrote Uma Sahasram and Hara Sahasram, how he taught his students, how he engaged in dispute with Bhattasri Narayana Sastri, how meek and humble he was though so learned and capable etc.,
******
Sri Bhagavan and Kavyakanta Ganapati Muni:
Talks No. 363:
........
Devotee: Vasishta is said to be a jivanmukta, whereas Janaka was a videhamukta.
Maharshi: Why speak of Vasishta or Janaka? What about oneself?
There were many visitors this day. Two of them were speaking of Ganapati Muni in Sri Bhagavan's presence. Sri Bhagavan put in a few words in their talk.
(1) Some say that Jnana and Upasana are the two wings with which to fly to mukti. What is Jnana? What is Upasana? Jnana is ever present. That is the ultimate goal also. When an effort is made the effort is called Upasana. When it is effortless, it is Jnana, which is the same as mukti.
(2) After some discussions among themselves, a visitor said: Some Superior Power must help us to shake off the externalities.
Sri Bhagavan said: Who sees the externalities? Or do they say that they exist? If so let the world say that it exists.
Again, if the world is a projection from the interior it must be recognized that it is projected simultaneously with the 'I-thought'.
Either way the 'I' is the fundamental basis knowing which all
all else is known.
(3) Another said that Ganapati Muni used to say that he could not go within and find the 'I'.
Sri Bhagavan added that Ganapati Muni used to say that it was easy to move forward but impossible to move backward.
Then Sri Bhagavan remarked: However far one goes there he is. Where is moving backward? The same truth is contained in the mantra in Isa Upanishad.
(4) In reply to a query how Ganapati Muni became an asu kavi. (inspired poet). Sri Bhagavan said: It is said that while he was making tapasya Siva appeared and gave him milk and honey to drink, after which he became asu kavi.
********
Sri Bhagavan and Kavyakanta Ganapati Muni:
Talks No. 402:
While speaking of the Brain and the Heart, Sri Bhagavan recalled an incident of old days as follows:-
Kavyakanta Ganapati Muni once argued that the brain was the most important center and Sri Bhagavan maintained that the Heart was even more so. There were others watching the discourse. A few days after Sri Bhagavan received a letter containing a short poem in English on that discoursed from a young boy, N.S. Arunachalam, who had not yet matriculated.
That poem is remarkable for its poetic imagination. Sri Bhagavan, Kavyakanta, and the assemblage of other persons are represented as the Heart, the brain, and the body respectively, and again as the sun, the moon and the earth also. The light from the sun is reflected on the moon and the earth is illumines. Similarly the brain acts by consciousness derived from the Heart and the body is thus protected. This teaching of Sri Bhagavan is found in Ramana Gita also. The Heart is the most important center from which vitality and light radiate to the brain, thus enabling it to function. The vasanas are enclosed in the Heart in their subtlest form, later flowing to the brain which reflects them highly magnified corresponding to a cinema show at every stage. That is how the world is said to be nothing more than a cinema show.
Sri Bhagavan also added:-
Were the vasanas in the brain instead of in the Heart they must be extinguished if the head is cut off so that reincarnations will be at an end. But it is not so. The Self obviously safeguards the vasanas in its closest proximity, i.e. within itself in the Heart, just as a miser keeps his most valued possessions with himself and never out of contact. Hence the place where the vasanas are, is the Self, i.e. the Heart, and not the brain which is only the theatre for the play of the vasanas from the greenhouse of the Heart.
******
Sri Bhagavan and Kavyakanta Ganapati Muni:
Talks No. 507:
.........
Devotee: (speaking about caste differences) I do not object to differences. But the claims of superiority are wrong.
Maharshi: There are differences in the limbs of one's body. When the hand touches the foot the hand is not defiled. Each limb performs its function. Why do you object to differences?
Devotee: The people feel the injustice of caste distinctions. It must be rooted out.
Maharshi: You can individually arrive at that state where such distinctions are not perceived and be happy. How can you hope to reform the world? Even if you try you cannot succeed. Kavyakanta Ganapati Muni offered to initiate Harijans with mantras and make Brahmins of them. But the Harijans did not come forward to accept the offer. That shows they are themselves afflicted by an inferiority complex. Remove that complex first before you try to reform others.
Moreover, why do you go to places where such distinctions are observed and cause pain to yourself? Why should you not seek places where they are not observed and be happy there?
Gandhiji also tries to bring about equality. He is also up against the barrier of inferiority complex afflicting the lower orders. He cannot enforce his views on others. He observes non violence. So matters stand as they are.
Devotee: We must work to obliterate caste distinctions.
Maharshi: Then do it. If you have succeeded in the world, then see if the distinctions persist in this place.
Devotee: This must be the first place where I want to effect the reforms.
Maharshi: Why do you exert yourself so much to effect reforms? Go to sleep and see if there are differences. There you obliterate differences without any effort.
(Laughter)
********
Sri Bhagavan and Kavyakanta Ganapati Muni:
Talks No. 555:
Sri Bhagavan once recounted how Kavyakanta Ganapati Muni asked Him:
My own opinion is that a man can live on Rs 3 a month. What is Sri Bhagavan's opinion in the matter?
Maharshi: A man can live happily if he knows that he required nothing wherewith to live.
********
Siva temples sung about in Saiva Canons:
(Lesser known temples.)
This temple can be reached from Tiruvannamalai. It on the bank of PeNNai river. Siva is called Veerasthaneswarar. Uma is called Sivananda Valli. This is one of the 8 places of heroic deeds of Siva, Ashta Veerasthanam. Here Siva killed andhakAsura. This is also the birth place of MeiporuL Nayanar one of 63 Saiva Saints. There is a Vinayaka shrine where Saint Poetess Avvaiyar is said to have composed the famous Vinayakar Ahaval.
Another peculiarity of this temple is that there are two separate smaller temples for Siva and Uma.
The holy waters (Tirtham) are the river PeNNai. The holy tree (Sthala Viruksham) is Bhilva tree. Tiru Jnana Sambandha has mentioned this temple in 11 of his verses and Tiru Navukkarasar in 10 of his verses.
The famous Trivikarama temple of Mahavishnu is quite near this temple in a suburb called Melur.
*******
Sri Bhagavan and Muruganar:
Talks No. 379:
One Tirumalpad of Nilambur, a Malayali gentleman, asked Sri Bhagavan for an explanation of Atma Vidya Kirtanam.
Maharshi explained this short piece of 5 verses say the following:
Chidambaram is the famous place of pilgrimage associated with Nandanar, who sang that Atma Vidya
is most difficult of attainment. Muruganar ( a long standing devotee of Sri Bhagavan) began however that Atma Vidya is the easiest of attainments. 'Ayye atisulabham..' is the burden of the song. In explanation of this extraordinary statement, he argued that Atma being the Self is eternally obvious even to the least of men. The original statement and the subsequent reasoning are incompatible because there need be no attainment if the Self is the substratum of all selves and so obvious too. Naturally he could not pursue the theme further and laid the first four lines composed by him before Sri Bhagavan for completion.
Sri Bhagavan admitted the truth of the disciple's statement and pointed out why the Self, though obvious, is yet hidden. It is the wrong identity of the Self with the body etc.,
Devotee: How did the wrong identity arise?
Maharshi: Due to thoughts. If these thoughts are put an end to, the real Self should shine forth of itself.
Devotee: How are these thoughts to be ended?
Maharshi: Find out their basis. All of them are strung on the single 'I-thought'. Quell it. All others are quashed. Moreover there is no use knowing all except the Self. If the Self is known all others become known. Hence is Self Realization the primary and sole duty of man.
Devotee: How to quell the 'I-thought'?
Maharshi: If its source is sought it does not arise. And thus it is quelled.
Devotee: Where and how to find it?
Maharshi: It is in fact the consciousness which enables the individuals to function in different ways. Pure Consciousness is the Self. All that is required to realize the Self is to Be Still.
Devotee: What can be easier than that?
Maharshi: So Atma Vidya is the easiest of attainment.
******
Sri Bhagavan and Muruganar:
Talks No. 450:
Miss Uma Devi, a Polish lady convert to Hinduism asked several questions, on visions etc.,
........
........
Maharshi: Surrender to Him and abide by His will whether He appears or vanishes. Await His pleasure. If you ask Him to do as you please, it is not surrender but command to Him. You cannot have Him obey you and yet think that you have surrendered. He knows what is best and when and how to do it. Leave everything entirely to Him. His is the burden. You have no longer any cares. All your cares are His. Such is surrender. This is bhakti.
Or inquire to whom these questions arise. Dive deep in the Heart and remain as the Self. One of the two ways is open to the aspirant.
.........
Muruganar cited Appar's stanza:-
To remove my darkness and give me light, Thy Grace must work through ME only.
Sri Bhagavan mentioned Manikkavachagar's:
"We do bhajans and the rest. But we have not seen or heard of those who had seen Thee." One cannot see God
and yet retain individuality. The Seer and the seen unite into one Being. There is no cognizer, nor cognition, nor the cognized. All merge into One Supreme Siva only!
*******
Sri Bhagavan and Muruganar:
Talks No. 481:
Muruganar asked what prajnana is.
Maharshi: Prajnana (Absolute Knowledge) is that from which vijnana (relative knowledge) proceeds.
Devotee: In the state of vijnana one becomes aware of the samvit (cosmic intelligence). But is that suddha samvit aware by itself without the aid of antakharanas (inner organs)?
Maharshi: It is so, even logically.
Devotee: Becoming aware of samvit in Jagrat by vijnana, prajnana is not found self shining. If so, it must be found in sleep.
Maharshi: The awareness is at present through antahkaranas. Prajnana is always shining even in sleep. If one is continuously aware in Jagrat the awareness will continue in sleep also.
Moreover, it is illustrated thus: A king comes into the Hall, sits there and then leaves the place. He did not go into the kitchen. Can one in the kitchen for that reason, say, 'The King did not come here?'
When awareness is found in Jagrat it must also be in sleep.
******
Ulladu Narpadu - Main Text - verse 16:
nAm anRi nAL ethu nAdu ethu
nAdungAl
nAm udambel nAL nAttuL nAm paduvam
- nAm udambo
nAm inRu anRu enRum onRu nAdu ingu
angu engum onRAl
nAm uNdu nAL nAdu il nAm.
What are time and space excepting us or as apart from us? If we but inquire deeply, 'Where are they?' If we are the body, we will be bound by time and space. But are we the body? No. We are the same changeless One at all times. Know that we are the same form of wisdom (Consciousness) here, there and everywhere. We alone are. Time and
Space are not.
While the previous verse proves the unreality of time and that 'what is' is the changeless, timeless Eternity, this one proves the unreality of space as we use it in empirical usage, created, fragmented and classified by our
minds. Space and time appear only with reference to our existence (in body mind frame) and have no independent existence of their own. If we identify ourselves as a body
we will be bound by space and time, and will make statements like we are born at such and such a place and time. The changeless, eternal, omnipresent Atman, unconditioned by space, is our real form. Space and time are not germane to us. The nomad of the jiva is the one who wanders after time and space that have no existence of their own.
The restriction of consciousness to a mere physical and mental frame (in the sense of 'I am the body-mind') gives rise to the concept of the countless existence as many jivas, and this necessitates spatial extension and movement which is but the concept of time. This embodied jiva, therefore, thinks he is subject to time and space. "The idea of time is only in the mind. It is not in the Self. There is no time for the Self. Time arises as an idea after the ego arises, but you are the Self, beyond time and space. You exist even in the absence of time and space." (Talks No. 625). Once these two are negated, all the triputis stand automatically negated as well. Therefore the Self dwells in the eternal now and we are That.
continued.....
Ulladu Narpadu - Main Text - Verse 16:
continues.....
In deep sleep, when the mind is latent, none is aware of time and space. When we wake up, the ego sprouts, identifies itself with the physical frame, creates time and space, and locates not merely the body but also the world in it. In the supreme state of the experience of being the Atman, where the mind is lost, they are absent, thus proving that they are but mind-born thought forms having their existence only in the mind or ego. What Sri Bhagavan says in Verse 6, is worth recalling here. "Is there a world without a mind?" However without them the mind knows nothing, for it is incapable of comprehending anything that is not bound by space and time.
The experience of being bound by time and space is common to all. Why then is this experience universal? The firm and strong feeling of 'I am the body', reinforced by Vasanas of the same feeling over innumerable and successive births, is the reason for this experience.
The Self is the limitless substratum on which the jiva superimposes the world, time and space, due to the 'original sin' of considering the Self as embodied. Without remaining or being the unfragmented Whole, the Atman, the very form of Bliss (the substratum), after knowing It as one's own form, we consider the superimposition as real and lose ourselves in them. Our experience that we are the Atman is an incomparable ocean of Bliss and Happiness (Sukhasagaram). The experience of 'I am the body' is samasara, an ocean of misery (dhukka sagaram). Hence Sri Bhagavan asks, "Are we the body?"
Time, timing one's life on earth, swallows up the jiva who thinks he is embodied. An Atma Jnani, who shines as that all pervading space of Awareness which has transcended time and space, on the other hand, gobbles up time. Sri Bhagavan has composed a verse with this as its content. 'But for us, where is time? If we, without seeking our Self, think we are but this body, time will eat us up. Are we the body? At all times we are the Self who has eaten up the time.
NAmandRi nALedu nAm nammai nAdadhu
NAm udal enRennil namai nAL uNNum -
nAm udambo
NAm inRu chenRavarku nAl enRum
onRadanAl
NAmundu nAL unda nAm.
(Upadesa Thanip pAkkaL).
continued.....
Ulladu Narpadu - Main Text - Verse 16:
Sri Bhagavan never asked anyone about his sadhana or practices. If one were to inquire about the sadhanas, he would reply: 'Who is the one who questions thus, know that yourself, then you can inquire into them. Besides you are there. That is enough. You admit your existence; if you come to know 'you', you will now that you are not this body. Space and time can bind you only if you have a body."
Therefore apart from us, there are no illusions like time and space. If the content of 'we' be taken as body we will be of the nature of appearing and disappearing in time and space that are subject to a limit. If we know the birthless and deathless nature of our reality, we will know time and space, which we are not, are also not. Therefore, the eternal incomparable whole one - transcending space and time are "we" is the true content of 'we'.
Once a visitor asked Sri Bhagavan, 'What is the future of the earth?'
Sri Bhagavan replied, 'Time and space are functions of the thoughts. If thoughts do not arise, there will be no future or the earth." (Talks No. 480)
Sri Bhagavan ever remained as the
Kshetrajna who knew His body, kshetra, as apart from Him and as the field of experience. Major
Chadwick, who initially used to go round the Hill later with the dawn of unshakable conviction that Sri Bhagavan is verily Arunachala Himself, started to go round the Old Hall where Sri Bhagavan remained. He did it during nights, lest people noticing him should follow suit and that He might even be stopped from doing it if Sri Bhagavan were to come to know of it. On one such pradakshina, he heard the moan of someone from within the Hall. He knew that Sri Bhagavan (His body) was running a high temperature. Thinking that the painful sound of delirious fever must have been from one of the attendants, he peeped in through the window behind Sri Bhagavan and found that it was from Sri Bhagavan Himself. However, he still had a doubt. Will a Jnani, who is apart from his body, ever moan due to an ailment of the body? Next morning, approaching Sri Bhagavan, Chadwick enquired, "Hindu Sastras say that a Jnani will have no body consciousness, having transcended the adjunct of the body. But I saw and heard Sri Bhagavan moaning last night. "How can one reconcile the two?" Sri Bhagavan replied, "This body has fever for the past two days. Unable to bear the fever, it moans. What do you want me to do that? I am not the body. The body behaves as per its dharma." This dispelled Chadwick's doubt. That is why Sri Bhagavan asks us, 'Are we the body?'
concluded.
(Source: as stated in previous verses.)
*******
Siva temples sung about in Saiva Canons:
(Lesser known temples.)
aRaiyaNi Nallur: 605 752.
From tiruk kovilur, if one can cross the north bank of PeNNai river, on the way to Villupuram, one can see a hillock and the temple is on the hillock. If one
climb the hillock and see, the Hill of Arunachala would be visible! Both Tiru Jnana Sambandhar and Sri Bhagavan had this wonderful sight.
Siva is called aRaiyaNi nAthar. Uma is called aruL nAyaki. The holy waters (tirtham) are a tank called Pandava tirtham. Tiru Jnana Sambandhar has mentioned this temple in 11 of his verses.
In the temple, there is a photo of Sri Bhagavan. There are also shrines for Vinayaka and Muruga, who is single faced but with six hands.
*******
TO THOSE WITH LITTLE DUST:
(Editorial by Arthur Osborne in Mountain Path, January 1964.):
It is related (and the story is no less significant whether historically true or not) that after attaining Enlightenment, the Buddha's first impulse was to abide in the effulgence of Bliss without turning back to convey the incommunicable to mankind. Then he reflected, "Some there are who are clear sighted and do not need my teachings, and some whose eyes are clouded with dust who will not heed it though given, but between these two, there are also some with but LITTLE DUST, in their eyes, who can be helped to see. And for the sake of these I will go back among mankind and teach."
Its purpose is to show that there is a more satisfactory state than that of ignorant, confused, unguided, frustrated modern man, and a higher, more satisfying, and more durable alternative for him than any provided by wealth or luxury, art or music, or the love between man and woman. That such a state can be attained in his lifetime, and that the purpose of all religions has been to lead men 'towards' it rather than 'to' because even though the supreme state may not be attained in this lifetime, the mere approach to it can bring a peace of mind and sense of well being not otherwise attainable.
continued.....
TO THOSE WITH LITTLE DUST:
Arthur Osborne - continues....
Mystics have often had unsought glimpses of a higher or the highest state. Those who are psychic have out of the body and other experience closed to the ordinary man. But all this is of little importance in the quest for Realization. Such powers or experiences may be a help at certain stages of certain types of paths, but they may also be a hindrance and distraction, like the sirens whom Odysseus heard but against against whom he made his crew plug their ears. If the pleasures of the physical world are seductive, those of the subtle world are certainly no less so. Christ said that if a man attains the kingdom of heaven all else be added to him. But that is AFTER ATTAINING. If he seeks all else beforehand, he is not likely to attain. It is safer to have one's ears plugged.
The quest is no shorter and no less arduous for those who have such powers and experiences than for those who have not. Realization is not something like music, for which some are by nature more gifted than others. It is fundamentally different, since music requires the development of a faculty which is stronger in some and weaker in others, whereas Realization is the discovery of and identification with the Self that has the faculties.
continued.....
TO THOSE WITH LITTLE DUST:
(Arthur Osborne - continues....)
It is very hard, perhaps impossible, to say who can and will understand. It has certainly nothing in common with intellectual ability as commonly understood. Indeed, the scriptures of the various religions agree in warning that neither intellect nor learning is any qualification. They also can be a hindrance. 'It is rather the unlearned who are saved than those whose ego has not yet subsided in spite of their learning.' (Ulladu Narpadu - Supplement verse 36). 'The humble knowledge of oneself is a surer way to God than deep researches after science.' (Imitations of Christ, Thomas a Kempis).
A scientist can fail to understand spiritual science, a philosopher be unreceptive to Perennial Philosophy, a psychologist remain ignorant of what underlines the mind. On the other hand, a spiritual Master may or may not be an intellectual. Sri Ramana Maharshi was, but Sri Ramakrishna was an ecstatic with the mind rather of a peasant than a philosopher, while St. Ignatius Loyola was temperamentally so averse to study that it required immense effort for him to gain the degree without which the Church would not allow him to teach, and he was middle aged before he did so.
A Master may feel who are his people and draw them to him. But even that is no guarantee of a good outcome to the quest. Judas was among the closest followers of Christ and Devadatta among those of Buddha, while Mohammed is told in the Koran, 'You cannot save those whom you will but those whom God wills.'
continued......
TO THOSE WITH LITTLE DUST:
(Arthur Osborne - continues....)
What is required is willingness to open one's heart to the Truth, to surrender oneself, give up one's ego, conceive of the possibility of its
non existence, give up one's life for Christ's sake. That is why the Koran speaks of unbelievers rather as perverse than ignorant, saying that even if an angel from heaven came down to explain to them they would not listen.
Theoretical understanding is not enough. Neither is belief in the sense of a conviction that this or that will happen after death. What is needed is to set one's hand to the plough, as Christ put it, to undertake the true alchemy, transmuting the dross in one's nature to gold.
This is the quest of the Sangrail (Holy Grail), the search for the elixir of life, the eternal youth of the Spirit. It is the pathway of heroes, the way from trivialities to grandeur. Its consummation is like waking up from a dream into the ever existent Reality.
concluded.
Sri Bhagavan and Paul Brunton:
Talks No. 112:
Mr. P. Brunton, while reading Upadesa Manjari, came across the statement that the ego, the world and God are all unreal. He desired to use a different word for God or at least a qualifying adjective, e.g. the Creative Force of a personal God.
Sri Bhagavan explained that God means SAMASHTI i.e all that is, plus the Be-ing, and the world means the variety plus Be-ing. The Be-ing is in all cases real. The all, the variety and the individual is in each case unreal. So also in the union of the real and the unreal, the mixing up or the false identification is wrong. It amounts to saying sad-asad-vilakshana i.e. transcending the real and the unreal - sat and asat. Reality is that which transcends all concepts, including that of God. Inasmuch as the name of God is used, it cannot be true. The Hebrew word Jehovah = I am expresses God correctly. Absolute Being is beyond expression.
The word cannot be replaced nor need it be replaced. The Englishman casually said that in prehistoric ages, there was spirituality but not high intellect, whereas intellect has now developed. Sri Bhagavan pointed out that intellect raises the question 'Whose intellect?'. The answer is, of the Self. So intellect is a tool of the Self. The Self uses intellect for measuring variety. Intellect is not the Self nor apart from the Self. The Self alone is eternal. Intellect is only a phenomenon. People speak of the development of variety as being the development of intellect. Intellect was always there. Dhata yatha parvam akalpayat, the Creator created just as before. Consider your own state, day by day. There is no intellect in a child. It develops with age. How could there be manifestation of intellect without its seed in the sleep state and in the child? Why go to history to teach this fundamental fact? The level of truth of history is only the level of truth of the individual.
*****
Sri Bhagavan and Paul Brunton:
Talks No. 143:
Mr. P. Brunton asked Sri Bhagavan if the Hill here is hollow.
Maharshi: The Puranas say so. When it is said that the Heart is a cavity, penetration of it proves it to be an expanse of light. Similarly, the Hill is one of light. The caves, etc., are covered by the Light.
Devotee: Are there caves inside?
Maharshi: In visions I have seen caves, cities with streets, etc., and a whole world in it.
Devotee: Are there Siddhas too in it?
Maharshi: All the Siddhas are reputed to be there.
Devotee: Are there only Siddhas or others also?
Maharshi: Just like this world.
Devotee: Siddhas are said to be in the Himalayas.
Maharshi: Kailas is on the Himalayas. It is the abode Siva. Whereas this Hill is Siva Himself. All the paraphernalia of His abode must also be where He Himself is.
Devotee: Does Sri Bhagavan believe that the Hill is hollow, etc.,?
Maharshi: Everything depends on the viewpoint of the individual. You yourself have seen hermitages, etc., on this Hill in a vision. You have described such in your book.
Devotee: Yes. It was on the surface of the Hill. The vision was within me.
Maharshi: That is exactly so. Everything is within one's Self. Ti see the world, there must be a spectator. There could be no world without the Self. The Self is all comprising. In fact the Self is all. There is nothing besides the Self.
Devotee: What is the mystery of this Hill?
Maharshi: Just as you have said in SECRET EGYPT. 'The mystery of the pyramid is the mystery of the Self,' so also the mystery of this Hill is the mystery of the Self.
...........
*********
Sri Bhagavan and Paul Brunton:
Talks. No. 145:
Mr.P. Brunton: Why do religions speak of gods, heaven, hell etc.,?
Maharshi: Only to make the people realize that they are on a par wikth this world and the Self alone is real. The religions are according to the viewpoint of the seeker. Take the Bhagavad Gita for instance., When Arjuna said that he would not fight against his own relatives, his elders, etc., in order to kill them and gain the kingdom, Sri Krishna said, 'Not that these, you or I, were not before, are not now, nor will not be hereafter. Nothing was born, nothing was dead, nor will it not be so hereafter' and so on. Later as he developed the theme and declared that He had given the same instruction to the Sun, through him to Ishvaku, etc., Arjuna raised the doubt, 'How could it be? You were born a few years ago. They lived ages ago.' Then Sri Krishna understanding Arjuna's standpoint, said: "Yes. They have been so many incarnations of myself and yourself. I know them all but you do not know."
Such statements appear contradictory, but still they are correct, according to the viewpoint of the questioner. The Christ also declared that He was even before Abraham.
Devotee: What is the purpose of such descriptions in religions?
Maharshi: Only to establish the Reality of the Self.
Devotee: Sri Bhagavan always speaks from the highest standpoint.
Sri Bhagavan (with a smile): People would not understand the simple and bare truth - the truth of their everyday, ever present and eternal experience. The Truth is that of the Self. Is there anyone not aware of the Self? They would not even like to hear it (the Self), whereas they are eager to know what lies beyond - heaven, hell, reincarnation. Because they love mystery and not the bare truth, religions pamper them -- only to bring them around to the Self. Wandering hither and thither you must return to the Self only. Then, why not abide in the Self even here and now?
The other worlds require the Self as a spectator or spectacular. Their reality is only of the same degrees as that of the spectator or thinker. They cannot exist without
spectator, etc., Therefore they are not different from the Self. Even the ignorant man sees only the Self when he sees objects. But he is confused and identifies the Self with the object, i.e. the body and with the senses and plays in the world. Subject and object -- all merge in the Self. There is no seer nor objects seen. The seer and the seen are the Self. There are not many selves either. All are only one Self.
*******
"It wasn't easy at the beginning. When I first came to the ashram I was so forgetful I rarely remembered anything that Bhagavan said. Because I was so forgetful, I used to keep a paper and pencil and write down whatever Bhagavan was saying.
I felt that my forgetfulness was a hindrance to absorbing Bhagavan's teaching, so one day I approached him and said, 'Bhagavan my memory is very bad. Could you please bless me with a good one.'
Bhagavan looked into my eyes for a few minutes without saying anything. From that day on my memory became very clear and sharp, so much so, I gave up carrying my pencil and paper"
Annamalai Swami
Friends,
An excerpt from The Gospel of Sri Ramakrishna:
Ego alone the cause of bondage
VIJAY: "Sir, why are we bound like this? Why don't we see God?"
MASTER: "Maya is nothing but the egotism of the embodied soul. This egotism has
covered everything like a veil. 'All troubles come to an end when the ego dies.' If by the
grace of God a man but once realizes that he is not the doer, then he at once becomes a
Jivanmukta. Though living in the body, he is liberated. He has nothing else to fear.
"This maya, that is to say, the ego, is like a cloud. The sun cannot be seen on account of a
thin patch of cloud; when that disappears one sees the sun. If by the grace of the guru one's
ego vanishes, then one sees God.
"Rama, who is God Himself, was only two and a half cubits ahead of Lakshmana. But
Lakshmana couldn't see Him because Sita stood between them. Lakshmana may be
compared to the jiva, and Sita to maya. Man cannot see God on account of the barrier of
maya. Just look: I am creating a barrier in front of my face with this towel. Now you can't
see me, even though I am so near. Likewise, God is the nearest of all, but we cannot see
Him on account of this covering of maya."
Namaskar.
What's In The Temple?
In the quiet spaces of my mind a thought lies still, but ready to spring.
It begs me to open the door so it can walk about.
The poets speak in obscure terms pointing madly at the unsayable.
The sages say nothing, but walk ahead patting their thigh calling for us to follow.
The monk sits pen in hand poised to explain the cloud of unknowing.
The seeker seeks, just around the corner from the truth.
If she stands still it will catch up with her.
Pause with us here a while.
Put your ear to the wall of your heart.
Listen for the whisper of knowing there.
Love will touch you if you are very still.
If I say the word God, people run away.
They've been frightened--sat on 'till the spirit cried "uncle."
Now they play hide and seek with somebody they can't name.
They know he's out there looking for them, and they want to be found,
But there is all this stuff in the way.
I can't talk about God and make any sense,
And I can't not talk about God and make any sense.
So we talk about the weather, and we are talking about God.
I miss the old temples where you could hang out with God.
Still, we have pet pounds where you can feel love draped in warm fur,
And sense the whole tragedy of life and death.
You see there the consequences of carelessness,
And you feel there the yapping urgency of life that wants to be lived.
The only things lacking are the frankincense and myrrh.
We don't build many temples anymore.
Maybe we learned that the sacred can't be contained.
Or maybe it can't be sustained inside a building.
Buildings crumble.
It's the spirit that lives on.
If you had a temple in the secret spaces of your heart,
What would you worship there?
What would you bring to sacrifice?
What would be behind the curtain in the holy of holies?
Go there now.
Tom Barrett
Friends,
Wonderful song of Kabir:
Moko Kahan Dhundhere Bande Mein ThO Tere Paas Mein
Na Teerath Mein, Na Moorat Mein Na Ekant Niwas Mein
Na Mandir Mein, Na Masjid Mein Na Kaabe Kailas Mein
Mein thO Tere Paas Mein Bande Mein thO Tere Paas Mein
Na Mein Jap Mein, Na Mein Tap Mein Na Mein Barat Upaas Mein
Na Mein Kiriya Karm Mein Rehta Nahin Jog Sanyas Mein
Nahin Pran Mein Nahin Pind Mein Na Brahmand Akas Mein
Na Mein Prakruti Prawar Gufa Mein Nahin SwasOn Ki SwAns Mein
Khoji Hoye Turat Mil Jaoon Ik Pal Ki Talaas Mein
Kahet Kabir Suno Bhai Sadho Mein thO Hun Viswas Mein.
Where do you search me? I am with you
Not in pilgrimage, nor in icons, Neither in solitudes
Not in temples, nor in mosques Neither in Kaba nor in Kailash
I am with you o man, I am with you
Not in prayers, nor in meditation, Neither in fasting
Not in yogic exercises, Neither in renunciation
Neither in the vital force nor in the body, Not even in the ethereal space
Neither in the womb of Nature, Not in the breath of the breath
Seek earnestly and discover, In but a moment of search
Says Kabir, Listen with care, Where your faith is, I am there.
Namaskar.
Ravi and friends, Sometimes when I read the bijaks of Kabir I can also hear the echo of Nisargadatta.
The austere, pithy sayings sometimes a bit rough, totally honest and pointing to the truth.
What do you think?
hey jude/Friends,
I am not familiar with the Bijak.I glanced through the contents and peeped here and there.I doubt whether it is the work of Kabir at all!
Why?Here are a few Dohe(couplets) of Kabir:
Aisee Vani Boliye, Man Ka Aapa Khoye
Apna Tan Sheetal Kare, Auran Ko Sukh Hoye
Speak such words, sans ego's ploy
That makes one cool, giving the listener joy.
Kabira Khara Bazaar Mein, Mange Sabki Khair
Na Kahu Se Dosti, Na Kahu Se Bair.
Kabira Stands in the market place Asks(wishes) for everyone, prosperity;
Neither special friendship nor enmity for anyone.
Kabir Man Nirmal Bhaya, Jaise Ganga Neer
Pache Pache Har Phire, Kahat Kabir Kabir.
Kabir Washed His Mind Clean, Like The Holy Ganges River
Everyone follows behind, Saying Kabir, Kabir
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I agree with what you have observed:
The austere, pithy sayings sometimes a bit rough, totally honest and pointing to the truth.
Maharaj's words have to be read in MahrAtti to get a feel of what he said.I suspect that the English translations present a highly polished version.The thought content of Maharaj was quite close to what Sri Bhagavan said.
Namaskar.
Ravi, Bijak may mean words of wisdom.I really need to do some more research on the origin of the word and its meaning. The Bijak of Kabir is written mostly in the Hindi of the
Mirzapuri dialect, though some of the hymns show traces
also of the Gorakhpuri dialect, which is due, perhaps, to the
fact that Kabir spent his last days in Maghdr in the Gorakh-
pur district.
heyjude,
Bijak means 'seed'-Beejam means seed in Sanskrit,in Hindi it is beej.
Namaskar.
I had been to Chennai for three days to attend a wedding and came this morning around 11.30 am. The same flashy crowd, the rich food, people talking about their new Kanchipuram sarees, new gold ornaments, his son or daughter going to America for studies. It was suffocating.
Anyway, it was a must attend wedding and I and my wife had no other go.
Where is your son? (someone to me)
He is in Hong Kong. (my wife)
How much salary is he drawing?
I don't know (my wife)
'Must be in a lac of dollars in a year.'
I don't know.
'See my daughter is married to a
Indian boy in Singapore. He is a Telugu. But what to do? Love marriage. But that mAppiLLai is no nice. He brought me a laptop last time. Very nice boy. Now I use that laptop and spend time in playing a number of games. The Angry Bird is so interesting a game. Time is just flying.'
No further talks from my wife.
Summa Iru. Summa Iru. Summa Iru.
**********
Siva temples sung about in Saiva Canons:
(Lesser known temples.)
vaduhoor - 605 102.
This is in Puduchery Union Territory on the road from Villupuram to Puduchery. Kala Bhairava is said to have prayed to Siva here. Kalabhairava had come here as a Vaduhan, i.e a forest hunter.
Siva is called vaduheswarar. Uma is called vadu vahir kannammai, the one who has got eyes like split
baby mangoes! The holy waters (tirtham) are a tank called Vama Deva Tirtham. The temple tree (Sthala Viruksham) is vaNNi tree.
Saint Tiru Jnana Sambandhar has mentioned this temple in 11 of his verses.
*****
Not So Fast, Awakened Ones:
Neo Advaitin Gurus and their Detractors:
Philip C. Lucas.
(Mountain Path, Jan. - Mar. 2012)
The profusion of Neo Advaitins teachers and organizations over the past twenty five years is an under noticed and under researched phenomenon in the larger study of North American religions. These teachers / organizations number over 200 as of December 2010, based on careful tracking of internet sources and various print publications. The term Neo Advaita has been used in a pejorative sense by some commentators, but it serves as a useful designation, in that it delineates teachers and organizations that claim a spiritual connection to at least, one of three Advaitin gurus of the twentieth century, Sri Ramana Maharshi, Nisargadattta Maharaj and /or H.W.L. Poonja a.k.a. Papaji. These three spiritual teachers are not the only source for Neo Advaitin instruction, but they are the most significant line of transmission for its core teaching of non dualism. The designation also indicates that the articulation of Advaita sprituality in these teachers / groups departs in significant ways from traditional Advaita Vedanta, as practiced in India. (See John W. Parker, Interview with Eckhart Tolle).
The growing popularity and influence of New Advaita has not come without controversy. A small but influential groups of critics (for the most part from the United States, India and Great Britain) has launched a widest ranging critique of Neo Advaitin teaching and teachers over the past 15 years. The critics align themselves with a more traditional articulations of truly realized sages such as revered figures as Adi Sankara, Vasishta, Sri Ramakrishna, Sri Ramana Maharshi, Siddheshwar Maharaj and Nisargadatta Maharaj.
continued....
Not So Fast Awakened Ones:
continues.....
This critique attempts to identify the main themes and substances of these critiques, which can be plotted along five main thematic trajectories. The first of these themes centers upon the Neo Advitin teachers' alleged disavowal of Sadhana, or spiritual effort, in the process of Self Realization. The critics claim that a time tested method of mental purification / preparation is essential in Advaita and that this purification / preparation is incremental and requires disciplined effort over a sustained period of time. The second theme follows from the first and entails the charge by critics that Neo Advaitins ignore the necessity for
moral development as a pre- requisite for authentic spiritual
realization. The critics assert that efficacious Sadhana includes the development of specific virtues and allege that many Neo Advaitins gurus make insufficient reference to these virtues in their teachings.
A third theme critiques Neo Advaitins for their lack of grounding in Advaitic texts, languages, and traditions. The critics see this grounding as essential for any teacher who is to be an effective agent of Advaitic awakening. Related to this criticism is the charge that too many Neo Advaitin gurus begin teachings within a short time of their 'first awakening' experiences and thus lack the necessary 'ripeness' for authentic instruction of others. Critics argue that authentic Adivatin gurus must be well established in the state of Sahaja Samadhi and have the necessary skills for effective teaching.
A fourth theme of the critiques focuses on the Satsangh format itself and the shallowness of the seekers who attend these events. Critics see the Satsangh events as limited, ephemeral, and ultimately of little value for attendees. They allege that Neo Adivatin students eschew value for attendees. They allege that Neo Advaitin students eschew ongoing assistance in the arduous task of ego transcendence and rather seek an 'instant enlightenment' that bypass essential steps in spiritual development. The critics question whether seekers are more concerned with psychological empowerment, self help and the experience of spiritual community than true Advaitic liberation.
A fifth and final theme of the critiques is the charge that Neo Advaitins make no distinction between absolute and relative levels of awareness, and thus tend to devalue a life of engaged spiritual practice and balanced development of physical, emotional, psychological, and spiritual dimensions of the self. By placing all their emphasis on the most advanced state of spiritual realization, Neo Advaitin teachers and students are seen by their critics as prone to 'pre-transcendence', the deluded assumption of ultimate spiritual liberation and a resulting premature de-personalization and disengagement from ordinary life.
One could argue that each of these themes resonates with the others and that all five could be reduced to one overreaching critique. Neo Advaitin gurus strip away essential aspects of the Advaitin system, leaving a pseudo spirituality that is ineffective for the arduous task of achieving salvation, ultimate spiritual liberation. Nevertheless a sequential focus upon each of these sub themes will help to better disclose the depth and breadth of critiques of Neo Advaita by their Advaitin opponents.
continued.....
Not So Fast Awakened Ones:
continues....
DISAVOWAL OF SADHANA:
The first of these themes centers upon Neo Advaitin teachers' alleged disavowal of Sadhana, or spiritual effort, in the achievement of spiritual liberation. From the perspective of their critics, Neo Advaitin teachers wrongly contend that Advaita's essential teaching of non dual truth has been buried under a layer of myths, practices, and symbols, which are culturally bound and dualistic in their mindset. These Neo Advaitin teachers, it is claimed, assert that realization of the One Absolute Being can be gained instantly through their version of Satsangh, an intimate, but public discussion between students and teachers. Because of this, students do not need to learn foreign terms, master abstruse texts, or engage in mental preparation in order 'to get it'. In fact, all the elaborate methodology of traditional Advaitic sadhana is seen as inimical to spiritual realization since it fosters an illusion that there is 'someone' to get some 'future' state of enlightenment. Full enlightenment is here and now, if one simply realizes Advaita's ultimate truth that Atman (spiritual self) is none other than Brahman (Absolute Reality).
Traditional Advaitins strongly disavow these claims and emphasize the necessity of life long, sustained sadhana according to the teachings of Adi Sankara, Sri Ramana Maharshi and other respected Advaitin sages. An essential aspect of this Sadhana is mental preparation, which entails the development of habits of discrimination (learning to discern what is Real from what is only appearance), detachment (releasing attachment to the world of forms), calmness of mind, and a profound desire for liberation. Only once this preparation is well under way can the mind of the student fruitfully engage with advanced Advaitic teaching.
continued.....
Not So Fast Awakened Ones:
continues......
Advaitin writer Dennis Waite specifically criticizes Neo Advaitins Tony Parson and John Wheeler for their claims that efforts, doctrines and progressive spiritual systems only serve to perpetuate the illusion of separate self identity. He counters that practice is in its traditional Advaitic sense is mental preparation which dissolves the conditioned and inborn tendencies so that authentic Self Knowledge can emerge naturally. (Waite Dennis, Enlightenment: The Path through the Jungle, Winchester, UK,
2008). Waite quotes Sri Ramana Maharshi, who observed, "Self Realization itself does not admit of progress, it is ever the same. The Self remains always in realization. The obstacles are thoughts. Progress is measured by the degree of removal of obstacles to understanding that the Self is always realized." Put another way, Sadhana and progress pertain to the degree to which misunderstandings and false perceptions have been removed from the student's mind, not to the Self as it is.
The Advaitin methods for Self Realiaation, in the view of Neo Advaitin critics, have been verified through practice over many centuries. Thus there is no need for these methods to change with changing trends and conditions.
continued......
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