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 4201 – 4400 of 5000 Newer› Newest»Not So Fast Awakened Ones:
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Advaitin Timothy Conway alleges
that Neo Advaitins "call off the search" prematurely. eschewing effort and practice and substituting cognitive knowledge for the authentic realization of the Self. As a consequence, they remain confused concerning the real nature of the Self and deeply mired in karmic habits of attachment and aversion. As he observes, Just to merely have the 'Understanding' that 'only the Self is Real' or that 'Consciousness is all there is' and think that there is nothing more to spirituality than this conceptual understanding and a corresponding 'blanked out' zombification is simply not sufficient for authentic awakening....One must be thoroughly liberated into or as this Truth on the affective and motivational behavioral levels, i.e. fully established in real freedom from binding samskaras / vasanas.
(see http.//www.gursfeet.com/blog/neo-
advaita-or-pseudo-advaita-and-real-advaita-nonduality-timothy-conway.)
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Friends,
I came across this wonderful website - sumukam.wordpress.com where speeches / pravachanas of eminent speakers can be downloaded for free. I heard Nochur Venkataraman's talks on Ramana. Wonderful to hear about Bhagavan. This will be a treasure trove for someone like me who is taking the first steps in Ramana's way. Nochur's beautiful voice and his bhakthi towards Bhagavan is evident in his talks. Website address is: http://sumukam.wordpress.com/discourses/brahma-sri-nochur-venkatarama/
Shrini,
Yes,Sri Nochur Venkatramanan is indeed a great soul and his talks are wonderful to listen too.It is clear that he speaks from the depths of swanubhuti.His talks are imbued with a perfect blend of Bhakti and jnana and benefits the listener.Unlike other speakers (many swamijis!)who display their learning and intellect, seeking more to entertain and instruct,Nochur is refreshingly different in that he simply steeps himself in the subject matter and the sheer rasa of this is palpable for the listeners.He never seeks to entertain or instruct.
Namaskar.
Nochur Venkataraman's discourses, (he prefers to call them Satsanghs), are a sheer delight. He tells the listeners:
1. not to clap hands, whenever some wonderful things are told.
2. not to take notes, since the subjects cannot be learnt but should be experienced.
3. to keep silence, so that the teachings would go from Heart to Heart.
Sri Ganesan calls Venkataraman as the living representative of Sri Bhagavan's teachings. Smt. Kanakammal once heard him and then requested him to come to the Asramam and give such satsanghs. It is through Kanakammal, that Nochur was requested by the Asramam authorities to conduct satsanghs inside the Asramam.
*****
Siva temples sung about in Saiva Canons:
(lesser known temples.)
achiRupAkkam 603 301.
This temple is about 90 kms from Chennai to the south. When Siva was
climbing the chariot made by devas to start fighting the tripura, the axle got broken, since he had not prayed to Vinayaka before the venture. achu = axle, iRu = breaking. Siva then prayed to Siva and climbed the bull which was Narayana.
Siva is called PAkka pureswarar. Uma is called Sundara Nayaki. The tirtham is called Veda tirtham. The temple tree (Sthala Viruksham) is konRai tree. Saint Tiru Jnana Sambandha has mentioned this temple in 11 of his verses. Sages KaNva and Goutama are said to have prayed to Siva here. Behind the Lingam is a stone carved picture of Siva's wedding with Uma. There is a shrine for Vishnu and also for Mahalakshmi. Hanuman's shrine is also there. Recently VaLLalar Ramalinga Swamigal's idol has also been installed.
*******
NOT SO FAST AWAKENED ONES:
Philip C. Lucas:
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The Necessity for Moral Development:
The second critical theme charges that Neo Advaitins ignore the necessity for moral development as a pre requisite for authentic spiritual realization. The Advaitin critics claim that efficacious sadhana includes the development of traditional Vedic virtues such as faith, devotion, and perseverance, and allege that many Neo Advaitin gurus not only lack these virtues, but also fail to emphasize their importance in their teaching discourses. Some critics articulate this development of virtues under the traditional Vedantic practice of Vaidika Dharma. These rules of conduct that govern human behavior according to to a system of duties to society, the gods, and one's family. When a person sacrifices personal desires to serve the Divine and others, critics observe, vasana-production becomes non binding and therefore no longer an impediment to realization of the Self. (James Swartz, 'What is Neo Advaita?').
In response to the Neo Advaitin mantra there is 'nothing to do', that 'nothing really exists', and that 'everything is simply an illusion', the Advaitin critics cite Vedanta's longstanding teaching concerning the qualifications for authentic self inquiry. Included in these qualifications is sadhana-shatka-sampatti, a set of six virtues that bring about mental purity and qualify the student to hear and understand advanced Upanishadic truths. As articulated by Swami Dayananda of the Arsha Vidya Peetha, they include contentment or self composure (sama), self discipline and sobriety (dama), detachment from the desire to own or possess material things (uparama), the capacity to bear small difficulties with patience (titiksha), faith in and attention towards one's teacher and in the words of Vedanta to deliver true knowledge (sraddha), and the power of inner concentration so that the mind can become Self absorbed (samadhanam). (Swami Dayananda - Qualified Student of Vedanta).
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NOT SO FAST AWAKENED ONES:
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Swami Viditatmananda emphasizes the pressing need to foster a pure and orderly mind free of likes and dislikes, lust, anger, and greed. These distractions or 'enemies' cloud the mind, making it unreceptive to transcendent knowledge. They also perpetuate unrighteous and unmeritorious patterns of action that lead to a life out of harmony with cosmic order. (Swami Viditatmananda, The Qualifications necessary for the Study of Vedanta). Teaching on the development of these virtues is sorely missing from Neo Advaitin satsanghs, according to their critics, and this lack of attention to the need for the cultivation of virtues and ethical living bypasses an essential step in the process of self realization. (Anon. www.mountainrunnerdoc.com/page/page/5060965.htm. August 3, 2009).
Progress in the development of these virtues has traditionally been seen as a prerequisite for the maturity required to 'hear' higher Advaitic teaching. Thus a teaching that there are no prerequisites for Self Inquiry, that the practice can be undertaken by anyone, regardless of their lifestyle or qualification and that little change in behavior is necessary -- though it may appeal to the libertarian, egalitarian and democratic attitudes of North Americans - is itself self defeating according to Neo Advaitic critics. Advaitic writer David Frawley reiterates this theme, asserting that Advaitic
tradition is unbending with regard to practices of asceticism and moral purification, unappealing as these practices may sound to Western attendees of weekend enlightenment seminars. (David Frawley, Misconceptions about Advaita).
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NOT SO FAST AWAKENED ONES:
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Lack of Grounding in Vedantic Teachings and Premature Guru Status:
A third theme critiques Neo Advaitin teachers for their lack of grounding in Vedantic language, texts and traditions, and their concomitantly premature assumption of the guru role. The critics see this grounding as essential for any teacher who is to be an effective agent of Advaitic awakening. Without it, they contend, the Advaitic system of Self Realization gets watered down, key Sanskrit terms are misinterpreted, and Neo Advaitic teaching becomes little more than a psychological message for stressed out North Americans.
Dennis Waite insists that Sanskrit training is highly desirable since there are often no suitable words to translate Sanskrit terms. Even in cases where a relatively accurate word can be found in English, it likely will not carry the subtle nuances of a Sanskrit term. The use of an ordinary English word, he maintains, also makes it less likely that the concept referred to will be examined thoroughly. It is a tradition in Vedanta that during the first stage of life, (brahmacharya), a students become proficient in Sanskrit and then engage in a comprehensive study of Vedic texts, including the Upanishads, with their guru. (Enlightenment: The Path through Jungle).
Some critics question the independent Neo Advaitin teachers who stand outside the ancient teaching tradition and how to communicate it in changing contexts of this tradition and how to communicate it in changing contexts has survived in the 'sampradayas' of India. Moreover, these traditional guru lineages have protected the teachings from innovators who believe it necessary to 'make them palatable' for modern audiences or hide them for want of qualified aspirants. (James Swartz, The Horse's Mouth: An Essay on the Lineage Game.).
For these critics, the genius of the Vedantic tradition is that it reaches humanity where it lives, in the dream of duality, and provides an effective road map and tools, including teachings on core issues such as the nature of the mind, the cosmos and the Self. (ibid.).
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NOT SO FAST AWAKENED ONES:
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Shortcomings of the Satsangh Format:
A fourth theme of the critiques focuses on the shortcomings of the 'satsangh' format. The usual model of the Neo Advaitin satsangh begins with a period of quiet reflection, followed by questions and answers from attendees. The attendees come up to the teacher, who is most often seated on a raised platform or stage. They talk about challenges in their spiritual life, ask questions, and then enter into an intimate dialogue with the teacher. Given the Osho-Poonja connection, it appears likely that this method originated in teaching dialogues that were common in the Osho community. The method is suited to North American seekers conditioned by the public confessional approach found on daytime talks shows such as Oprah and Dr. Phil and who expect personal attention or 'therapy' from the spiritual teachers. (Philip Lucas, "When a Movement is not a Movement"). As one critic of the Neo Advaitin teachers Adyashanti put it, 'his satsangh (dialogue)....manifests as a kind of New Age personal growth modality with a non dualistic philosophical construct laid over it. It is in fact reminiscent of Gestalt.' (Jeffrey S. Brooks, 'The Emperor Has No Clothes'). Some of these critiques also question the core motivations of attendees and allege that many of them are simply seeking self empowerment, 'self help', and an ephemeral experience of spiritual community, rather than assistance in the arduous task of ego transcendence.
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NOT SO FAST AWAKENED ONES:
Advatin writer Sadhu Tanmaya Chaitanya sees the satsangh experience as doomed to failure because it bypasses the necessary preparatory stage of purifying the mind. The 'self appointed saviors' of Neo Advaita, in his view, claim that they can transmit their realization to attendees in their satsanghs, but in truth are only communicating intellectual insights that do nothing to burn out the ego's identification with the body
and its desires. By disparaging the power of conscious sadhana and claiming that nothing must be done, that 'enlightenment has to happen on its own', they lull the 'gallery' into a false sense of well being. In the end, attendees walk away with the conviction that their present values, attitudes, and lifestyle are fine as they are and that nothing they can 'do' can hasten their awakening. He concludes by warning his readers that the 'parodies' of 'modern' Advaita rest on a fallacious logic that countenances a life of self indulgence. The satsangh events never mention the words of devotion, surrender, renunciation, and perseverance. Rather, 'they speak of understanding, but never 'self realization', in which false identification with the body form is eradicated. The attendees return to their habitual likes of sensory pleasures and egocentric striving secure in the knowledge that they have 'gotten' it. (Sadhu Tanmaya Chaitanya, Modern Advaita - Its Lure and Snares - Mountain Path, Advent 2007).
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NOT SO FAST AWAKENED ONES:
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Another critic, Durga, sums up the general Advaitin view of satsangh attendees. In her experience, many of the seekers were unclear about what to expect from the satsanghs and were mostly interested in finding new friends, a sense of spiritual community, and a few moments of epiphany, which were interested (with the help from the overall context) as 'glimpses of the Self.' Attendees engaged in a pattern of jumping from one Neo Advaitin teacher to another, comparing notes with other attendees concerning what they had experienced at each of the satsanghs, and attempting to place all of the teachings and experiences into one coherent framework of spiritual understanding. Durga questions whether the attendees are receiving anything of lasting value, given that the common pattern of responses from Neo Advaitin gurus is off the cuff, idiosyncratic, and without prior reflection. She complains that no overview is given of basic Advaitic principles and methods. The books and tapes published by these teachers do not help, since they are usually transcripts / recordings of the satsangh events. (Durga, Comment on Guru Ratings Forum, www.globalserve.net/~sarlo/
yadvaita.htm. December 11.2010.).
Alan Jacobs does acknowledge, unlike many critics, that Neo Advaita satsanghs can at lease serve to introduce attendees to authentic Advaitic teaching. Attendance at satsanghs, flawed as they may be, does 'undermine the phantom ego' intellectually at least'. At best, he maintains, a partial surrender of ego can be achieved, but without the full devotional component that leads to 'total surrender when the mental occlusion is absorbed in the Heart.' He observes that many attendees, after a period of chasing the latest hot Neo Advaitin teacher, do begin earnestly inquire
into the full and traditional Advaitic teachings of sages like Sri Ramana Maharshi. He expects the Neo Advaita movement to continue as a 'valid, if imperfect stepping stone', that draws seekers into the net of authentic Advaitic awakening.' (Alan Jacobs, Advaita and Western Neo Advaita: A study.
Mountain Path, Deepam, 2004).
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Friends,
An excerpt from The Human Gospel of Sri Ramana Maharshi by V Ganesan:
Bhagavan once said, ―I am afraid only of two people—one is Ramanatha Brahmachari and the other is Mudaliar Paati.‖ He said this because these two people were ascetics who served Bhagavan with utterly selfless devotion.
Ramanatha Brahmachari was a student studying the Vedas in the Vedapatashala (school of the Vedas) in town. He met Bhagavan one day and his whole being was brought into silence. His Mind and Heart opened up to Bhagavan, so he decided to be with him for as long as possible. Though the Pataskala provided free food and lodging to its students, young Ramanatha preferred to stay with Bhagavan. He begged for food on the streets and took that food to Bhagavan in Virupaksha cave. Whatever Bhagavan shared with him, he ate willingly. Such was the beauty and surrender of this ascetic.
He served Bhagavan‘s Mother because he was a Brahmin boy, and Bhagavan‘s Mother was still following her orthodox ways. Ramanatha would help wash her vessels as well as her clothes, and she would shout his name, ―Ramanatha, Ramanatha,‖ for every errand. Hearing her, Bhagavan would humorously remark, ―The japa of my Mother has started again!‖
One day, Bhagavan told Ramanatha that he had succeeded in realizing the Self. Ramanatha could not believe it. He wanted confirmation from Bhagavan again and again. Bhagavan reassured him many times, ―Yes Ramanatha, you have realized the Self!‖ But Ramanatha was still incredulous. Bhagavan got up and rapped him on his head with his knuckles and repeated, ―Yes Ramanatha, you are realized.‖ This simple devotee went into ecstasy and ran out of the room, telling everyone he met, ―This is the place where Bhagavan knuckled me!‖ He did not care that he had attained self-realization. Bhagavan‘s knuckling him was greater than self-realization for him!
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As I read this incident of Sri Bhagavan rapping Ramanatha on his head with his knuckles,my thoughts travel back in time when I heard Sri Annamalai swami telling me the story of how he got this 'prize' from Sri Bhagavan;Swami used to look with his head down at an angle and with a smile playing on the corner of his lips and his eyes participating in it.Although I have heard this story from Swami,I got it ascertained from a fellow devotee who confirmed that Swami received this gift twice from Sri Bhagavan!
Namaskar.
Dear Ravi,
Ramanatha Brahmachari was a pet boy of Mother Azhagamma. He used to wash the vessels including the pumice stone pot (kal chatti). He used to wash that kal chatti so long, rubbing it again and again. Meantime Mother Azhagamma used to call him: Ramanatha! Ramanatha! - to hurry up cleaning. Sri Bhagavan used to watch this everyday and one day He told Mother: This daily singing has become a habit. He will rub the kal chatti so many times (with sand and water) that kal chatti would become thin and disappear one day in the air! Then only this daily chore would stop.
Ramanatha Brahmachari merged in Arunachala in 1946.
There are a few more incidents about which later.
******
Siva temples sung about in Saiva Canons:
(Lesser known temples.)
tiru anjaik kaLam:
This is in the present Kerala state, about 3 kms from Thrissor. Cheraman Perumal Nayanar hails from this place. At his invitation, Sundaramurti visited this place and stayed for some time.
Siva is called Anjaik kaLathappar. Uma is called Umaiamma. The holy waters (tirtham) are a tank called Sivaganga. The holy tree (sthala viruksham) is Charak konRai. Sundarmurti Swami has mentioned this temple in 20 of his verses.
The famous Vaishnava Saint and one of the 12 Azhwars Kulasekhara Azhwar was also born in this place.
******
NOT SO FAST AWAKENED ONES:
Continues.....
Pre-transcendence, De-personalization and Level Confusion:
A fifth and final theme of the critics is the charge that Neo Advaitins make no allowance for the Advaitin distinction between Absolute and relative levels of awareness. As a result they allegedly tend to devalue a life of engaged spiritual practice and the 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 fall prey
to 'pre-transcendence', the deluded (and premature) assumption of ultimate spiritual liberation that leads to de-personalization and disengagement from ordinary life.
The Neo Advaitin position, according to critics like Waite, ignores the Advaitin teaching of Absolute Reality and 'apparent', day to day reality. Neo Advaitins, Waite alleges, only recognize
Absolute Reality and deal insufficiently with 'apparent' reality. Therefore they deny that there is a seeker, seeking and something to be sought. But from the standpoint of the seeker, Waite maintains, the apparent reality is real enough, just as the dream is real enough for the dreamer. Thus there is identification with the body-mind form, suffering, the search for enlightenment, and a very convincing objective world for most seekers. Pretending this is not the case, does not help those whose moment by moment experience is deeply conditioned by this identification.
In traditional Advaita the phenomenal world (vyavahara) of objects and people has a relative reality. Neo Advaitins make a grave mistake in the eyes of their critics, therefore, when they deny the existence of this phenomenal level, insisting that only absolute reality exists. The strong delusion of relative existence requires strenuous effort to eradicate, and Advaita provides unarguable logic and various subtle methods to reduce the hold of the limited ego self. When students with unprepared minds are forced to accept the Absolute Truth -- for example by asserting that in reality there is no seeker, no doer, and no path, 'this is it!' -- they are left in a state of cognitive dissonance in Waite's view. For at the same time, as they accept the ego and the world of forms is an illusion, that only Brahman is Real, the conviction persists that they are the body-mind organism and that they exist as separate, discrete selves. It is of little use to deny the existence of a reality, in which most people are trapped, asserting that it is a result of ignorance and that it is 'part of the story'. Far better, Waite maintains, is to provide the means, methods, practices that can dispel that ignorance through knowledge, as happens in traditional Advaita. Otherwise, seekers are left in the position of the beginning Math student who insists upon learning quantum mechanics before mastering elementary arithmetic. (Dennis Waite, Traditional versus Neo
Advaita.).
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NOT SO FAST AWAKENED ONES:
Continues.....
Timothy Conway believes that Neo Advaita's misunderstanding of Advaita's relative and absolute levels leads to inadequate efforts to overcome the vasanas and continued rebirth and suffering at the relative level of empirical experience. Moreover, the compulsion to focus solely on the absolute level neglects 'the multiple worlds and beings emanated by the God-Self for the sake of Divine lila or relationship-play'. A resulting tendency to devalue human relationships can lead to a state of de-personalization, 'a syndrome marked by a strong, pathological dissociation and detachment, apathy, and loss of empathy. Basic humaneness, warmth, and tender loving care vanish in a preference for a cool, robotic demeanor.' This state of pre transcendence, Conway asserts, dishonors the significance of the Divine's expression as unique and beautiful human persons. (Timothy
Conway, Neo Advaita or Pseudo Advaita and Real Advaita-Non duality.).
Conway also argues that Neo Advaita's denial of the relative level of ordinary experience can lead to indifference toward what he terms 'engaged spirituality', the forceful addressing of economic, environmental, gender, racial and political injustice in the world. Because from the Absolute level of reality such injustices are merely maya (illusion) or samsara (the endless cycle of earthly suffering), Neo Advaitins can come to view political action in the world as absurd and not worth the trouble. For Conway, authentic spirituality requires detachment from the world and at the same time a paradoxically compassionate engagement with the relative world of sentient being caught in the webs of suffering. He cites the example of Sri Ramana Maharshi, who carefully read the newspapers each day and listened to radio broadcasts out of a genuine interest in the welfare of human persons, society, and the animal realm. (ibid.).
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NOT SO FAST AWAKENED ONES:
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Conclusion:
In conclusion, it should be acknowledged that it is not the first time in religious history that new versions of an older tradition has caused consternation and criticism from the upholders of orthodoxy. Gautama Buddha's stripped down version of Brahmanical religion and Saul of Tarsus' law-free version of Late-Temple Judaism roused unrelenting opposition from traditionalists and eventually led to the formation of independent religious systems. In each case, the most virulent critiques came from those who saw their new religions as systems of interlocking and mutually reinforcing doctrines, rituals, ethical codes, scriptures, and spiritual methods. Selective choosing of these elements for either rejection or special focus was seen to be a dangerous weakening and debasement of the entire religious system and as an unwarranted attack on time tested methods of salvation and awakening. Whatever the merits of the critiques described in this paper, they clearly constitute at the very least a predictable defence of a venerable spiritual tradition that is believed to have proven methods for awakening and built in safeguards against abuse of authority and self deception.
Concluded.
Ulladu Narpadu - Main Text -
Verse 17:
udal nAne thannai uNarArku
uNarnthAruku
udalaLave nAn than uNanArku -
udaluLLe
than uNarnthArku ellai aRath thAn
oLirum nAn idhuve
innavar tham bhedam ena eN.
The body is 'I', both to the Jnani who has realized the Self and to the ajnAni who has not. To the ignorant, we have no realized, the awareness of 'I' (of Atman) is limited to the body. Body itself is the Atman to him. To the Jnani, who has realized the Self within the body, 'I', the Atman shines everywhere, without limit as the very form of 'I' itself. This is the difference between the two. Thus you should know.
The world, jiva and para, though unreal, are not totally asat or unreal; for the inherent truth of the basis substratum invests them with an aspect of reality, or truth, on account of which they too may be regarded as real. This has been explained above.
This verse reveals how realized sages as well as ignorant men regard their bodies. To the question, 'Are we the body?' which he posed to us, in the earlier verse, here Sri Bhagavan Himself provides an interesting answer for our sake. Whether a Jnani or an ajnAni, both refer to the body as 'I'. Yet the difference in their awareness is like that of a mountain and a molehill.
The ignorant regards the six cubic feet of the human frame itself as 'I'. He will not say, even by mistake, as 'I' anything else above his head or below the toe other than the six cubic feet of the body, though he is quick to claim ownership of them. That 'I' means only the body for an ajnani is most certain beyond an iota of doubt.
But when a jnani says 'I', the entire universe with all the moving and the unmoving in it, along with the human frame he dwells in, are all included in the 'I'. He shines as the very form of Self - the infinite sky of Pure Awareness - present everywhere limitlessly, within and without.
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Ulladu Narpadu - Main Text - Verse 17:
continues....
The content of the word 'I' is two fold. One is the formless ego, the Jiva, while the other is egoless Atman, the very form of Knowledge. When a Jnani (uNarnthArku) refers to the body as 'I', he is aware of the part-less Whole, Sat Chit Ananda, which alone is the truth and substratum and is not apart from it. As Self alone abides with nothing other than That, the body, to a Jnani, is not apart from the Atman, and therefore the body is also included in the Atman. His 'I' is the supreme 'I' - infinite formless Being -- including the universe with all that it contains in its entirety. Hence, the body
must also be within the Self. For a Jnani, the Self shines limitlessly within and without as experienced by him, (elleai aRath thAn oLirum) and he is unable to separate the body from the Infinite Self and hence takes everything as the Self. Taken as a body, it is not real; but when seen as the One Substratum, Brahman, the all pervading, is Real. For a Jnani, therefore,the body is not a body but the Self. Hence he is not attached to a body. Because of his confounding the body with the Self an ajnani (uNarArku0 considers the body and Atman as one and the same -- and with this notion, he functions in the empirical world. This - the idea of Atman as the body -- is called the ego, or ajnana. For an ajnani, the body ALONE is 'I', while for a Jnani, the body is ALSO 'I'. What is seen as the 'body' by the ignorant appears to the Jnani as Self; and he refers to it as 'I' ignoring the body-form through his right awareness.
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Ulladu Narpadu - Main Text - Verse 17:
continues....
Sri Bhagavan has very clearly stated this truth in a verse in answer to Amritananda Yatindra's verse, questioning 'Who in truth Ramana?' The answer reveals His true form: "Ramana is the Absolute Awareness, the paramatman which shines in the recesses of the Heart Caves of all starting with Hari." There were times when Sri Bhagavan referred to Himself in the accepted empirical terms of the world like 'I asked for it', 'I have written it'. But did Sri Bhagavan refer to His body when He spoke thus? Those are words used in common parlance of the transactional world only as a formal reply to the questions of the ignorant. The above verse is the true answer to the Reality that is Ramana.
When Sri Bhagavan explained the meaning of the word 'I', His exposition was not based on or illustrated by any treatise of Jnana. With His own experience as the direct proof, He affirms the truth with certainty and enlightens the seekers with the truth of the Self.
The following incident illustrates the truth of this verse.
A devotee to Sri Bhagavan: Is there no dehatma buddhi for the Jnani? If for instance, Sri Bhagavan is bitten by an insect, is there no sensation?
Sri Bhagavan: 'There is the sensation and there is also the dehatma buddhi. The latter is common to both Jnani and ajnani with this difference, that the ajnani thinks dehaiva atma (only the body is myself) whereas the Jnani knows all is of the Self -Atma mayam sarvam - or all this is Brahman. If there be pain let it be. It is also part of the Self. The Self is Poorna (perfect).' -Talks No. 382).
"The Jnani says, I am the body; the ajnani says I am the body. What is the difference? 'I am' is the truth. The body is the limitation. (Talks NO. 248).
Concluded.
Siva temples sung about in Saiva Canons:
(Lesser known temples.)
tiru Appanur - 625 001.
This temple is beyond the two bridges of Vaigai river in Madurai, towards north. There was one Pandya King by name Chozhandhakan. Siva appeared before him on the thick nail that is used to split the bark of a fallen tree. Appu means the thick nail. Hence the name Appanur.
Siva is called tiru Appudaiyar. Uma is called Kurvankamzh kuzhalammai, the one whose tresses are having fragrance of kuravam flowers. The holy waters (Tirtham) are river Vaigai and a tank called Rishabha tirtham. Saint Tiru Jnana Sambandhar has mentioned this temple in 11 of his verses.
The specialty of the temple is the stone carved Nataraja. Nataraja image is hard to make in stone. Normally it is made in metal, panchaloka. There is also a metal image of Nataraja in the temple.
******
Sri Bhagavan and Mrs. and Mr. Dhar:
Talks No. 452:
Mr. Dhar I.C.S. a high officer and his wife, both young, highly cultured and intelligent, are on a visit here. But they fell ill since they arrived here. She desired to know how meditation could become steady.
Maharshi: What is meditation? It consists in expulsion of thoughts. All the present troubles are due to thoughts and are themselves thoughts. Give up thoughts. That is happiness and also meditation.
Devotee: How are the thoughts given up?
Maharshi: The thoughts are for the thinker. Remain as the Self of the thinker and there is an end of thoughts.
Mr. Dhar asked Sri Bhagavan why Brahma, who is Perfection, creates and puts us to ordeal for regaining Him.
Maharshi: Where is the individual who asks this question? He is in the universe and included in the creation. How does he raise the question when he is bound in the creation? He must go beyond it and see if any question arises then.
*****
Sri Bhagavan and Mrs. and Mr. Dhar:
Talks No. 454:
Mrs. Dhar: Sri Bhagavan advises practice of inquiry even when one is engaged in external activities. The finality of such inquiry is the realization of the Self and consequently breath must stop. If breath should stop, how will work go on or, in other words, how will breath stop when one is working?
Maharshi: There is confusion between the means and the end i.e. sadhana and sadhya. Who is the inquirer? The aspirant and not the siddha. Inquiry signifies that the inquirer considers himself separate from inquiry.
So on as this duality last the inquiry must be continued i.e. until the individuality disappears and the Self is realized to be only the eternal Be-ing (including the inquiry and inquirer).
The Truth is that Self is constant and unintermittent Awareness. The object of inquiry to find the true nature of the Self as Awareness. Let one practice inquiry so long as separateness is perceived.
If once realization arises there is no further need for inquiry. The question will also not arise. Can awareness ever think of questioning
who is aware? Awareness remains pure and simple.
The inquirer is aware of his own individuality. Inquiry does not stand in the way of his individual awareness, nor does external work interfere with such awareness. If work, seemingly external, does not obstruct the individual awareness, will the work, realized to be not separate from the Self, obstruct the uninterrupted Awareness of the Self, which is the One without a second and which is not an individual separate from work?
*******
Sri Bhagavan, Mrs. Dhar and Mr. Dhar:
Talks NO. 455:
Mrs. Dhar: I form part of the creation and so remain dependent. I cannot solve the riddle until I become independent. Yet I ask Sri Bhagavan, should He not answer the question for me?
Maharshi: Yes. It is Bhagavan that says, 'Become independent and solve the riddle yourself. It is for you to do it.' Again: where are you now that ask this question? Are you in the world, or is the world within you? You must admit that the world is not perceived in your deep sleep although you cannot deny your existence then. The world appears when you wake up. So where is it? clearly the world is your thought. Thoughts are your projections. The 'I' is first created and then the world. The world is created by the 'I' which in its turn rises up from the Self. The riddle of the creation of the world is thus solved if you solve the creation of the 'I'. So I say, find your Self.
Again, does the world come and ask you 'Why do 'I' exist? How was 'I' created? It is you who ask the question. The questioner must establish the relationship between the world and himself. He must admit that the world is his own imagination. Who imagines it? Let him again find the 'I' and then the Self.
Moreover, all the scientific and theological explanations do not harmonize. The diversities in such theories clearly show the uselessness of seeking such explanations. Such explanations are purely mental or intellectual and nothing more. Still, all of them are true according to the standpoint of the individual. There is no creation in the state of realization. When one sees the world, one does not see oneself. When one sees the Self, the world is not seen. So see the Self and realize that there has been no creation.
The lady being laid up in unable to go to the Hall and so feels unhappy that, though near, she cannot go into the Hall. This was mentioned to Sri Bhagavan. He said: 'Well, thinking like this keeps her always in the Presence. This is better than remaining in the Hall and thinking of something else.
*******
Friends,
An excerpt from The Gospel of Sri Ramakrishna:
Four classes of men
"Men may be divided into four classes: those bound by the fetters of the world, the seekers
after liberation, the liberated, and the ever-free.
"Among the ever-free we may count sages like Narada. They live in the world for the good
of others, to teach men spiritual truth.
"Those in bondage are sunk in worldliness and forgetful of God. Not even by mistake do
they think of God.
"The seekers after liberation want to free themselves from attachment to the world. Some of
them succeed and others do not.
"The liberated souls, such as the sadhus and mahatmas, are not entangled in the world, in
'woman and gold'. Their minds are free from worldliness. Besides, they always meditate on
the Lotus Feet of God.
"Suppose a net has been cast into a lake to catch fish. Some fish are so clever that they are
never caught in the net. They are like the ever-free. But most of the fish are entangled in the
net. Some of them try to free themselves from it, and they are like those who seek
liberation. But not all the fish that struggle succeed. A very few do jump out of the net,
making a big splash in the water. Then the fishermen shout, 'Look! There goes a big one!'
But most of the fish caught in the net cannot escape, nor do they make any effort to get out.
On the contrary, they burrow into the mud with the net in their mouths and lie there quietly,
thinking, 'We need not fear any more; we are quite safe here.' But the poor things do not
know that the fishermen will drag them out with the net. These are like the men bound to
the world.
"The bound souls are tied to the world by the fetters of 'woman and gold'. They are bound
hand and foot. Thinking that 'woman and gold' will make them happy and give them
security, they do not realize that it will lead them to annihilation. When a man thus bound
to the world is about to die, his wife asks, 'You are about to go; but what have you done for
me?' Again, such is his attachment to the things of the world that, when he sees the lamp
burning brightly, he says: 'Dim the light. Too much oil is being used.' And he is on his
death-bed!
"The bound souls never think of God. If they get any leisure they indulge in idle gossip and
foolish talk, or they engage in fruitless work. If you ask one of them the reason, he answers,
'Oh, I cannot keep still; so I am making a hedge.' When time hangs heavy on their hands
they perhaps start playing cards."
There was deep silence in the room.
continued...
The Gospel of Sri Ramakrishna continued...
Redeeming power of faith
A DEVOTEE: "Sir, is there no help, then, for such a worldly person?"
MASTER: "Certainly there is. From time to time he should live in the company of holy
men, and from time to time go into solitude to meditate on God. Furthermore, he should
practise discrimination and pray to God, 'Give me faith and devotion.' Once a person has
faith he has achieved everything. There is nothing greater than faith.
(To Kedar) "You must have heard about the tremendous power of faith. It is said in the
purana that Rama, who was God Himself - the embodiment of Absolute Brahman - had to
build a bridge to cross the sea to Ceylon. But Hanuman, trusting in Rama's name, cleared
the sea in one jump and reached the other side. He had no need of a bridge. (All laugh)
"Once a man was about to cross the sea. Bibhishana wrote Rama's name on a leaf, tied it in
a corner of the man's wearing-cloth, and said to him: 'Don't be afraid. Have faith and walk
on the water. But look here - the moment you lose faith you will be drowned.' The man was
walking easily on the water. Suddenly he had an intense desire to see what was tied in his
cloth. He opened it and found only a leaf with the name of Rama written on it. 'What is
this?' he thought. 'Just the name of Rama!' As soon as doubt entered his mind he sank under
the water.
"If a man has faith in God, then even if he has committed the most heinous sins - such as
killing a cow, a brahmin, or a woman - he will certainly be saved through his faith. Let him
only say to God, 'O Lord, I Will not repeat such an action', and he need not be afraid of
anything."
When he had said this, the Master sang:
If only I can pass away repeating Durga's name,
How canst Thou then, O Blessed One,
Withhold from me deliverance,
Wretched though I may be?
I may have stolen a drink of wine, or killed a child unborn,
Or slain a woman or a cow,
Or even caused a brahmin's death;
But, though it all be true,
Nothing of this can make me feel the least uneasiness;
For through the power of Thy sweet name
My wretched soul may still aspire
Even to Brahmanhood."
continued...
Siva temples sung about in Saiva Canons:
(Lesser known temples.)
tirup parangunRam: 625 005.
Most of us know tirup parangunRam is a famous Muruga temple (the first of the six abodes of Muruga). There is also a Siva shrine on the hill. This is near Madurai and can be reached by bus from Madurai, (6 kms.)
Siva is called parangiri nAthar. Uma is called Avudai Nayaki. (Avudai is the base on which Linga is usually installed). The tirtham (holy waters) is a pond called Saravana Poygai.
Saint Tiru Jnana Sambandhar has mentioned this temple in 11 of his verses and Sundaramurti in 11 of his verses. Sndaramurti mentions this temple in a beautiful classical word ko thittai. ko = big. thittai = high land or hill.
Sundarmurti also says that all the three Tamizh kings viz., Chera, Chozha and Pandya kings have prayed to Siva here.
******
Reminiscences of a Parsi Devotee:
(Mountain Path - Jan.- Mar. 2012.)
Berzin M. Lahevala is a Parsi devotee and he in his autobiography A Life of Endless Love-Grace, describes his experiences in Sri Bhagavan's Presence. He first came to the Asramam in 1975.
*
I was born into a highly educated, middle class Parsi family. My father was an eminent solicitor. I was spiritually inclined since my childhood. Even from my school days, I was instinctively attracted to the deep, hidden mysteries of life and death, the secret side of the man's psyche. I had many clairvoyant experiences, both in the waking as well as dream states. Books like Autobiography of a Yogi and A Search in Secret India fired my imagination, thrilled me through and through, and filled my heart with overpowering imagination. The turning point in my spiritual studies came when I read The Life of Sri Ramakrishna. This book awakened me completely and made me realize the truth that life in this world is just a passing show; everything is so transient and fleeting. I began to feel that the real purpose of like is, in the words of the Delphic Oracle, to Know Thyself. I also remembered the words of Jesus Christ, 'Know the Truth and the Truth shall set you free.'
I was seriously handicapped by my Parsi background when I started following the ancient time honored path of Hindu mysticism. My father
was fully convinced that his only son was going the wrong way, and was throwing away his life and a promising career. He was seriously concerned about my sanity because I behaved in a way completely different from that of any young man of my age. My suffering at his hands was the springboard which made me dive deeper and faster into the ocean of spirituality.
continued.....
Reminiscences of a Parsi Devotee:
continues...
In 1969, the single most important event in my life occurred. In The Indian Express I came across an article on Sri Ramana Maharshi. My eyes were glued to His picture and were quite simply caught by His captivating gaze. I just could not stop looking at His serene, blissful face. And as I kept looking into His deep, fathomless eyes, tears started streaming down my cheeks, wave after wave of ecstasy drowned me, my hair stood on end and I was simply overwhelmed. I had never experienced anything like that in my life. Years later, I was to find out that some other persons also had similar experience. After this dramatic, novel and unprecedented experience via the newspaper photo, I was no more the same. Like a salt doll fallen into the sea, the flood of tears had melted me away into the endless ocean of His Being. I was transformed. Now Sri Bhagavan Ramana was the sole sun in my spiritual sky.
One blessed day, in Chetana Book Store, Bombay, I found Sages, Saints and Arunachala Ramana by Mrs. Taleyarkhan. She was from an aristocratic, high society Parsi family, who had abandoned her husband, son, family and a posh way of life to become a spiritual seeker. She had met many saints and sages and after visiting Sri
Ramanasramam and staying with Sri Bhagavan, she realized His greatness and then never left Him. I wrote to her about the wonderfully inspiring effect her book had on me. She was overjoyed to read my letters and insisted that I should come and stay with her while she was still alive. It was through her that Sri Ramana drew me to His Asramam, when I first reached in October 1975.
continued.....
Reminiscences of a Parsi Devotee:
continues.....
When I stepped into the Asramam, it was a novel experience for me. Having lived all my life in the hustle and
bustle of a noisy, overcrowded city, the sudden peace and quiet, the open grounds amidst the tranquil surroundings, the highly charged spiritual atmosphere, all contributed to a breathtaking experience for me. It seemed as if I was in another world altogether. Sadly enough, my one week stay in this paradise sped by with lightning speed and soon I was back in the miserable atmosphere of my Bombay home.
My father's ceaseless persecution year in and year out, gave me a nervous breakdown. I felt highly depressed, suffocated and helpless. Little did I know that this seeming misfortune was perfectly planned by
Sri Ramana and that it was to signal the start of the most important phase of my life. I said to myself, why live in misery at home when there was a paradise waiting for you? In 1980, five years after my first visit, the hour had struck for me to return to where I belonged. As my feet tread the sacred soil of Sri Ramanasramam I was delirious with joy and exaltation. I experienced an overwhelming sense of freedom like a captive parrot newly escaped from its cage. Indeed I felt as much at home as a fish in water. I was a love-mad lover intensely in love with my beloved Ramana and I did not want my love to diminish even one bit. I devised a routine in which I would stay at by Beloved's place for three or four weeks and then spend one or two weeks in Bombay. This routine went on for all the seven years that I lived at the Asramam and I must have made a minimum of one hundred trips by train and bus between Tiruvannamalai and Bombay! Everytime I left the Asramam I strongly felt that I was going away from home and I used to feel sad. And every time I returned I unmistakably felt that I had returned home and my heart was filled with joy to be back home once again.
continued.....
Reminiscences of a Parsi Devotee:
continues....
After becoming an inmate of the Asramam, I found that it was an international spiritual center. I met people of all ages from countries like USA, UK, France, Finland, Germany, Switzerland, Poland, Israel, Argentina, Italy, Canada, Australia and many more.I could feel that the Asramam was supercharged with an invisible and indefinable spiritual power which draws seekers as irresistibly as a candle flame draw moths. Sri Bhagavan's bodily absence does not diminish His spiritual presence in the least. His presence is the same as it was when He was in the body. It is all pervasive; every inch of the Asramam is saturated with it. But it is especially powerful at two places, namely, the Samadhi Hall and the Old Hall. But you need to be sensitive enough to perceive this.
Sri Bhagavan was famed far and wide for His all powerful Silence. Seekers who came with a long list of questions never had to ask them. Sitting in His silent Presence, the answers to their questions would spontaneously occur to them; or else they would simply forget their questions, or find that they were not relevant any more. Those who were drowned in some worldly trouble, grief or sorrow, would find His silence as a soothing balm which stealthily and gently healed and revitalized them. The second source which contributes to the potent spiritual power pervading the Asramam is the close proximity of Arunachala - the Holy Hill. Arunachala and Sri Ramana are inseparable and inextricably linked together. In fact, Sri Ramana is considered as the human embodiment of Arunachala, the walking - talking form of the Holy Hill!
continued.....
Reminiscences of a Parsi Devotee:
continues....
I was really impressed by the seriousness, sincerity and wholehearted dedication of the large number of foreign devotees at that time who had flocked the Asramam every winter. Some had made much sacrifice to visit the Asramam. A young couple from Italy told me that they had to sell their flower shop to raise funds for the trip.
As many foreign visitors to the Asramam told me, Sri Ramana's photo was a fantastic pulling power for them. The most common experience was the one in which they were in a book shop or library when they were irresistibly captivated by His picture on the cover of a book.
One German girl was drawn to the Asramam after seeing Sri Bhagavan's framed photo in her friend's house. After her first visit, she was a regular visitor to the Asramam every winter. She was warm, friendly and extrovert. Once she went for giri pradakshina with me at night. I told her not go alone at night. One day while talking to me inside the Asramam she narrated a stunning miracle! She said, 'Last night I was fast asleep but was suddenly awakened at 4 am. and felt a strong compulsion within me to go for giri pradakshina. After walking
a mile or so when I saw some men ahead of us, I started feeling very afraid. As soon as I felt fear, out of nowhere, a Sadhu appeared and started walking in front of me. Now all fear left me and I started following in his footsteps. He was with me until the light of dawn appeared, and I felt confident that I could be alone now. Then, right in front of my eyes, the figure of Sadhu disappeared into the Holy Hill!' She added, 'You are the only person to whom I have told this. No one else is going to understand or believe me.'
continued.....
Reminiscences of a Parsi Devotee:
continues....
A fortunate few even had a vision of Sri Bhagavan in flesh and blood. An Australian lady at the Asramam told me the following story. She said that she was living in a remote part of the country. One evening while relaxing in an easy chair in the porch of her house, an old man with a short silvery beard and hair appeared in front of her. He was brown skinned, clad only in a loin cloth. He was standing with the support of a staff. After a minute or two the figure abruptly disappeared. She was completely puzzled by the strange incident. The mystery got resolved in a few days later, when her friend gave her a book to read. As she turned over the title page she was astonished to see a photo which was the same figure which she had seen in flesh and blood a few days earlier.
When I put my usual question to an American, - 'What made you come here?' he gave me the following amazing account: 'I was involved in a severe car crash and was rushed to hospital. After weeks of hospitalization, I got disgusted with life and wanted to die. As I was thinking like this, suddenly I saw a man standing beside my bed. He looked like an Indian and was clad only in a loin cloth. His face was shining with unearthly light. He gave me a long compassionate look and softly said, 'No, it's still not the time for you to leave the world. I will show a reason for living.' The next moment he vanished. I could not make head or tail of the extraordinary vision, but my condition improved dramatically after the old man's visit. A week before my discharge, a friend gave me a book to read. As I unwrapped it my breath simply stopped in shock to find the same smiling, compassionate face of the old man on the cover page. Then I read the book with great interest and anticipation. After that it was but natural that I couldn't keep away and had to come here.'
My way of life at the Asramam was quite unusual. My spontaneous spiritual absorption was intense and all consuming. My food intake diminished and hours of sleep lessened. Many times, for most of the night I was sitting on my bed absorbed in myself. I uttered hardly a few words for the whole day. The austere way of life reduced my body almost to a skeleton. The Asramites thought that I was doing severe tapas. But the truth was that I was not doing anything out of my own will and everything was happening spontaneously and automatically.
Post Script:
The author's father died in 1983. In 1988 he suddenly and strongly felt that his stay in the Asramam should end, and felt convinced that by Sri Bhagavan's grace, the worldly life would not distract him from his path. He left the Asramam to be with his old mother in Bombay. In Bombay he led a life full of devotion to Sri Bhagavan and of service to others.
concluded.
Ulladu Narpadu - Main Text - Verse 18:
ulahu uNmai Agum uNarvu illArku
uLLArku
ulahaLaVam uNmai uNarArku -
ulahinukku
AdharamAi uruvaRRu Arum uNarnthAr
uNmai
eethu Ahum bhedham evarku eN.
In the earlier verse, Sri Bhagavan described how a Jnani and an ajnani treat the body. Here He speaks about how the world is treated by a Jnani and an ajnani.
The world is real to both those who have not known the Truth (That which is) and those who have. To the ignorant, who have not realized, Reality is of the dimension of the perceptible world only. But to the Jnani, the Reality, the form of Truth, shines as nameless, formless, effulgent whole, the basic substratum (Source) of the world appearances and their subsidence. Know this as the difference between the wise and the ignorant.
This verse highlights the magnitude and depth of differences in the awareness of the ignorant and the sage, though both regard the world as real.
The Jnani who has experienced the substratum Brahman will not perceive the superimposed world. The ajnani who perceives the world superimposed on the Brahman by mental projection will not perceive Brahman -- the substratum. That which when one is perceived, the other will not be perceived is the reason. 'That which is' is the Truth, is screened off by the world of names and forms, and names and forms have become the truth for him. The Sat Chit Ananda Brahman, formless and nameless, beyond the grasp of thought and speech, has become a nullity for the ajnani. For the one to whom the world has become real, perception of the Substratum is not possible, as the rope and the snake cannot appear together.
To the Jnani who is ever aware, the world is real because he perceives 'That which is', the Sat (Truth), the substratum of the world of multiplicity with its manifold names and forms. As the root, though not visible to the naked eye, exists as the support and sustenance of a tree laden full with fruits, the Brahman imperceptible is the stay and support of the world perceived -- a spectacle of varied wonders. Realized sages take the world as the form of all-full void, the substratum of appearance and subsidence of the world, without parting or fragmenting the world from their own form of ever present, all permeating Fullness. As the world falls within the Whole Truth, it is also taken as true. Hence differences of names and forms are not perceived by the Jnani, and the form of pure awareness, the Self, is unaffected by false appearances.
continued.....
Ulladu Narpadu - Main Text - Verse 18:
continues....
An ajnani, who has not realized the Self, perceives the world; for Atman is veiled. He may concede the unreality of anything but not that of himself or the world he perceives. The world perceived is the sole reality for him. Thus to the ignorant, by virtue of its appearance, the world is the only reality; the world as it appears to the senses is the absolute truth. The knowledge of the ignorant is limited to the visible! The world is not real as such. It is real because of the reality of the substratum and it is unreal because of the superimposition of names and forms. Though a 'borrowed reality' is conceded to the world, it would be incorrect to say, 'it exists'. When Jnana dawns, what happens is the cessation of unreal appearing as real. What is the cause of ignorance that projects the illusory phenomena? It is the might of maya. The One Self, who is by nature moveless, appears to dance because of His own might. But when the might merges into that Moveless
Essence, there will shine One Moveless Self as the Sole Reality.
On the other hand, a Jivan mukta, having transcended his name and form, does not perceive the world differentiated by names and forms. That a Jnani perceives the world and functions accordingly is only in the perception of the on-lookers but not in his perception. For one
who has surrendered his self - his all - to the Lord, the entire manifested world is his own form - the Atman - and the world to him is verily 'That'.
The four verses from 15 to 18 deal with space, time, body and the world -- all of which appear and disappear by the strength of our projecting - out of ignorance and inadvertence - unreal attributes on the Real, our form of pure Consciousness. The Self is real and no the world as perceived without the Self. Turning the mind away from these four and to know one's own Reality, is the paramount task of the seeker. The truth of his Being is the truth of the world.
concluded.
Excerpt from The Gospel of Sri Ramakrishna continued...
Parable of the homa bird
Pointing to Narendra, the Master said: "You all see this boy. He behaves that way here. A
naughty boy seems very gentle when with his father. But he is quite another person when
he plays in the chandni. Narendra and people of his type belong to the class of the everfree.
They are never entangled in the world. When they grow a little older they feel the
awakening of inner consciousness and go directly toward God. They come to the world
only to teach others. They never care for anything of the world. They are never attached to
'woman and gold'.
"The Vedas speak of the homa bird. It lives high up in the sky and there it lays its egg. As
soon as the egg is laid it begins to fall; but it is so high up that it continues to fall for many
days. As it falls it hatches, and the chick falls. As the chick falls its eyes open; it grows
wings. As soon as its eyes open, it realizes that it is falling and will be dashed to pieces on
touching the earth. Then it at once shoots up toward the mother bird high in the sky."
At this point Narendra left the room. Kedar, Prankrishna, M., and many others remained.
Master praises Narendra
MASTER: "You see, Narendra excels in singing, playing on instruments, study, and
everything. The other day he had a discussion with Kedar and tore his arguments to shreds.
(All laugh.)
(To M.) "Is there any book in English on reasoning?"
M: "Yes, sir, there is. It is called Logic."
MASTER: "Tell me what it says."
M. was a little embarrassed. He said: "One part of the book deals with deduction from the
general to the particular. For example: All men are mortal. Scholars are men. Therefore
scholars are mortal. Another part deals with the method of reasoning from the particular to
the general. For example: This crow is black. That crow is black. The crows we see
everywhere are black. Therefore all crows are black. But there may be a fallacy in a
conclusion arrived at in this way; for on inquiry one may find a white crow in some
country. There is another illustration: If there is rain, there is, or has been, a cloud.
Therefore rain comes from a cloud. Still another example: This man has thirty-two teeth.
That man has thirty-two teeth. All the men we see have thirty-two teeth. Therefore men
have thirty-two teeth. English logic deals with such inductions and deductions."
Sri Ramakrishna barely heard these words. While listening he became absent-minded. So
the conversation did not proceed far.
continued....
The Gospel of Sri Ramakrishna continued...
When the meeting broke up, the devotees sauntered in the temple garden. M. went in the
direction of the Panchavati. It was about five o'clock in the afternoon. After a while he
returned to the Master's room. There, on the small north verandah, he witnessed an amazing
sight.
Sri Ramakrishna was standing still, surrounded by a few devotees, and Narendra was
singing. M. had never heard anyone except the Master sing so sweetly. When he looked at
Sri Ramakrishna he was struck with wonder; for the Master stood motionless, with eyes
transfixed. He seemed not even to breathe. A devotee told M. that the Master was in
samadhi. M. had never before seen or heard of such a thing. Silent with wonder, he thought:
"Is it possible for a man to be so oblivious of the outer world in the consciousness of God?
How deep his faith and devotion must be to bring about such a state!"
Narendra was singing:
Meditate, O my mind, on the Lord Hari,
The Stainless One, Pure Spirit through and through.
How peerless is the Light that in Him shines!
How soul-bewitching is His wondrous form!
How dear is He to all His devotees!
Ever more beauteous in fresh-blossoming love
That shames the splendour of a million moons,
Like lightning gleams the glory of His form,
Raising erect the hair for very joy.
The Master shuddered when this last line was sung. His hair stood on end, and tears of joy
streamed down his cheeks. Now and then his lips parted in a smile. Was he seeing the
peerless beauty of God, "that shames the splendour of a million moons"? Was this the
vision of God, the Essence of Spirit? How much austerity and discipline, how much faith
and devotion, must be necessary for such a vision!
The song went on:
Worship His feet in the lotus of your heart;
With mind serene and eyes made radiant
With heavenly love, behold that matchless sight.
Again that bewitching smile. The body motionless as before, the eyes half shut, as if
beholding a strange inner vision.
The song drew to a close. Narendra sang the last lines:
Caught in the spell of His love's ecstasy,
Immerse yourself for evermore, O mind"
In Him who is Pure Knowledge and Pure Bliss.
The sight of the samadhi, and the divine bliss he had witnessed, left an indelible impression
on M.'s mind. He returned home deeply moved. Now and then he could hear within himself
the echo of those soul-intoxicating lines:
Immerse yourself for evermore, O mind,
In Him who is Pure Knowledge and Pure Bliss.
----------------------------------------------------------------------------------------------------------------------------
Namaskar.
Siva temples sung about in Saiva Canons:
(Lesser known temples.)
tiru Edakam - 624 234.
This place and temple are about 18 kms from Madurai and there are bus facilities. The temple is neat and
well maintained. This is the place where Vaigai river brought the palm leaf placed by Tiru Jnana Sambandhar in Madurai, floated and came back to the bank of the river, without being drowned. Whereas the palm leaf containing Jaina's mantras, got drowned in the river.
Edu means palm leaf. tiruEdakam means the place where the palm leaf finds its home.
Siva is called EdakanAthar. Uma is called ElavAr kuzhali. The tirtham (holy waters) is Vaigai river. The temple tree (Sthala Viruksham) is Bhilva tree.
Saint Tiru Jnana Sambandhar mentions this temple in 10 of his verses.
******
Ulladu Narpadu - Main Text - Verse 19:
vidhi mathi moolam vivekam ilArke
vidhi mathi vellum vivAdham -
vidhi mathi katku
Or mudhalAm thannai uNarnthAr avai
thaNanthAr
sArvaro piinum avai chARRu.
The dispute as to what wins, fate or free will, is only for those who have not the knowledge of the ground of fate and free will. Those who have realized the peerless Self which is the ground of fate and free will are free from them. Say, will they resort to them again?
The state of those who have realized the Truth is made further clear in this verse. All contradictions cease here. And there are not problems to be solved. As an illustration, the question of fate versus free will is cited.
There is no problem in ethics which has been the subject of so much dispute as that of the freedom of the will. This has proved to be a veritable hornet's nest. The determinists and the indeterminists have waged battles royal on this issue, the former maintaining that man is completely a creature of circumstances, and the later urging that he is the maker of his own destiny.
The various brands of naturalism regard man as part of nature, as essentially the same in kind as any other species, subject to the same laws, behaving in the same way. The sense of freedom which he may feel sometimes is only imaginary and not real. The so called moral behavior of man is not different from, say, the falling of a stone or the flight of a bird in pursuit. The consistent naturalist who is a necessitarian or determinist thinks, therefore, that there is no meaning in the 'ought' of morality. Ethics is a natural science and not a normative study. Its task is to investigate what men do do or tend to and not what they ought to do. To the evolutionary biologist, man is an item in the course of evolution, governed by the natural law of existence, survival and supercession. To the behavioristic psychologist, he is a mechanism, though complicated, for receiving stimuli and responding to them. His brain thinks even as his liver secretes bile. To the dialectical materialist, man appears as a product of economic forces, shaped or mis-shaped by his material conditions, and acting according to set patterns, urged by the primary needs of living. Thus, all determinists are agreed in denying to man initiative and freedom and in converting him into a robot or automation. He can take credit to no action of his; nor can he blamed for any of his failings. He has no responsibility whatsoever. He is to be considered more a patient of external forces than an agent of actions.
continued.....
Ulladu Narpadu - Main Text - Verse 19:
continues....
There is a higher determinism which is that of the theologian, according to whom,
'There is a divinity that shapes
our ends,
Rough-hew them how we will.'
'We are as nothing before the might and glory of God. Not a sparrow falleth without His consent.' Our wills are ours only to make them His. It is in vain that man sometimes attempts to get out of God's plan. He mistakenly thinks that he can make or mar his future. But one day or other he has to wake from this delusion, and realize that God is the sole impeller of all things and the undisputed architect of the universe.
The indeterminists or libertarians who are mostly pluralists and personalists, will not brook the fettering of man's will either by nature or by God. Their main argument is that if a man is not responsible for his actions and has no freedom to choose between alternative courses of conduct, he cannot be the subject of moral judgement, and there will be no distinction between good and evil. As Immanuel Kant urged, there would be no meaning in an 'ought' if it were not accompanied by a 'can'. If man cannot do what he ought to do, morality would become meaningless, and there could be neither praise nor blame for what one actually does. Weighing the pros and cons of the contending doctrines, William James states in his conclusion thus: 'While I freely admit that pluralism and restlessness of a universe with freedom in it, are repugnant and irrational in a certain way. I find that the alternative to them is irrational in a deeper way. The indeterminism offends only the native absolution of my intellect - an absolution which, after all, perhaps, deserves to be snubbed and kept in check. But the determinism...violates my sense of moral reality through and through. In order to safeguard the freedom of the individual, some of the modern pluralists even go to the extent of limiting the power of God. God, according to them, is one of the eaches and not the Almighty. He is merciful, but not omnipotent.
There are some moralists who reject both determinism and indeterminism. Both freedom and necessity, they would say, are essential to morals. There is no unrestricted or unlimited freedom, nor is there absolute necessity. 'Necessity is the inseparable condition, or rather let us say, co-element of freedom. And without that co-element, freedom is as incapable of being construed to thought, is something as impossible as walking without a ground to tread on or flying without air to beat.' Man is conditioned by what he has inherited depends on his own past. But with this as his initial capital, he can build his future. A sculptor finds his own material given. But how he shapes his material depends upon his own skill. Morality requires neither predestination nor indetermination, but self determination.
continued......
Ulladu Narpadu - Main Text - Verse 19:
continues....
It is in this sense the karma doctrine is to be interpreted. Karma is not a relentless fate pushing man to a pre-ordained destiny. It is what man has achieved in the past; and he is answerable to it. He has acquired also certain tendencies and dispositions which make him act in one way rather than in another. But he can change them in the present and shape his future according to his will. God in such a scheme would be the general ground for the operation of the law of karma. God or daiva is not opposed to human effort or purushAkArA. Both are necessary for making morality possible and yield its result. Reader's Digest (Sept. 1953) provides an interesting illustration: 'A widow, who had been left with six sons to bring up, was asked how she did take grit and grace', she said, 'but I wasn't exactly unaided -- the Good Lord helped me. Every night I knelt and told him I'd furnish the grit if He would furnish the grace.'
In the light of our discussion of the problem of fate versus freedom, let us understand Sri Bhagavan's solution. What is it that is said to be free or fettered in action? It is the will. Now, the will implies an ego that exercises the will. It is from the standpoint of the ego, that the problem arises at all. If the ego is unobstructed in activity, it is believed to be free. If it is opposed by the non-ego either in the form of nature or in the form of God, and is conditioned thereby, obviously it cannot be free. The ethical 'ought' is unmeaning without freedom. Yet the limited ego finds itself in chains. So long as refuse to go beyond the level of the ego, the problem cannot be solved.
What, then, is the solution? Self Knowledge. The ground of the ego and the non ego is the
Self. It is the ground of fate and free will. It is without peer because there is nothing besides it. It is the sphere of actionlessness. How, then, can there be the function of the will? For those who have realized the truth, there is no problem to solve, Such considerations as 'This I have done', 'This I have not done' do not arise in their case. They have no feeling of remorse such as is expressed in words, 'The good I have not done, the evil I have done.' The Self alone is perfectly free; nay the Self is freedom.
concluded.
Ulldu Narpadu - Main Text - Verse 20:
kANum thanai vittu thAn kadavuLaik
kANal
kANum mano mayamAm kAtchi thannaik -
kANumavan
thAn kadavuL kaNdAnAm than mudhalai
thAn mudhal poi
thAn kadavuL anRi ilathAl.
Leaving out the seeing Self, oneself seeing God is but seeing a mental image. Does he, at least, who sees the Self, see God? How to see one's ground after one's head is lost? For, the Self is not other than God!
The Self, it has been said in effect, is the solvent of all problems. Where problems arise, there solution is to be sought for. Problems arise because the ego is mistaken for the Self. They will dissolve only when the fundamental mistake is shaken off. We have seen that the question of fate versus free will defies all attempts at solution so long as we remain at the ego level. The same s the case with regard to the paradoxes of theism.
It is not that theism is to be condemned or that it has no value. Faith in and devotion to God account for a great measure of progress in spirituality. They attenuate the ego and pave the way for its annihilation. The dissipated mind is brought to one point, and its distracting tendency is curbed. The ignorant individual has first to learn that the ego is not all and that there is a power greater than the ego and the world, serving as the ground of them both. He has to extricate himself from the morass of the finite by holding steadfastly to the Prime Mover of things. So, Advaita recognizes the usefulness of theism as a spiritual discipline. But only it would add that one has to go beyond it, for the simple reason that it does not completely destroy finitude. It is said that the mystic attains atonement with God, but if there is still some difference, the process is not complete. Where there is even the smallest fissure, we cannot have the Whole. As the BrhadAranyaka Upanishad puts it, 'He who worships a God, thus, "He is different, I am different", does not know; he is as a domestic animal to the Gods. (I.iv.10).
The theistic philosophers all the world over have been shown to be not free from flaws. If God is held to be the first cause, one may legitimately ask why the chain of causes should stop with God. If it is argued that God is the efficient
cause, as the potter is in respect of the pot, the critic may well point out that we would then have only a limited God. If God is required as the moral governor of the world of souls, then his role becomes a minor one comparable to that of a paymaster. There are difficulties in conceiving of a God as the creator of the universe. There are difficulties in investing him with a personality. So long as it is the ego that seeks to measure the truth with its own yardstick, the paradoxes and puzzles relating to God cannot be cleared.
continued......
Ulladu Narpadu - Main Text - Verse 20:
continues.....
The ego pictures to itself a God in different ways. It attributes to that God all the perfections which it can imagine. Because it is a person, imperfect and finite, it thinks that God is a perfect and infinite person. But any idea of personality necessarily involves imperfection and finitude. All ideas of God formed by the ego contain, therefore, a self contradiction. This contradiction cannot be removed so long as the ego lasts. It is only when the ego vanishes that the truth dawns -- the truth of non dual reality which is the Self. We may even call this supreme reality God. Here, terms do not matter but what is important to note is that in the plenary experience there is no distinction at all -- not even that of the worshipper and the worshipped.
The Self is the ground of the ego as well as the God. There is no distinction there of the seer, seeing, and the object seen. This distinction is a feature of the lower knowledge, of the pseudo experience. It is only in the absence of self knowledge, that there is the empirical usage of seeing. All seeing, including the seeing of God as an 'other', is therefore, within the sphere of nescience. It is a mental seeing, a seeing by the ego. The forms of God that are thus framed by the mind are images. That these images have their value, we have already said. But they cannot usurp the place of the final truth.
The one who has realized the Self may be said to see the Self. But, here, expression such as 'realizing' and 'seeing' have only a figurative meaning. In self realization, there is no subject-object distinction. So, even he who sees the Self cannot be said to be seeing God -- God in the sense of a personal being set over against the seer. All seeing involving distinction is there, only so long as the ego functions. After the ego has lapsed in self knowledge, how can there be any seeing? The supreme truth is that the Self is God. And the Self that is God is not object of seeing. Indicating the nature of the supreme, the Kena Upanishad says:
'That which is not expressed by speech, but that by which speech is expressed -- that alone know thou as Brahman, and not this which people worship here.
'That which is not thought by the mind, but that by which the mind is thought -- that alone know thou as Brahman, and not this which is people worship here.
'That which is not seen by the eyes, but that by which the eyes are seen -- that alone know thou as Brahman, and not this which people worship here." (Kena i. 5-7)
yac chaksusA na pasyati
yena chaksumisi pasyati
tad eva brahma tvam viddhi
nedam yad idam upAsate.
etc.,
concluded.
(Source: as mentioned in the previous verses.)
Post Script:
With Verse 20 of Ulladu Narpadu, this serial is concluded. The Verses 21 to 40 of main text and the two benedictory verses, have already been covered earlier.
*******
Ravi and friends, I wonder if you would enjoy Antony singing 'If it be your will' written by Leonard Cohen.... catch it on You Tube.
I consider it a western bhajan.
Devotion:
Ana Callan:
Every day Ramana would sit out on
a rock
to clean his teeth,
even when the rains came
and the winds whipped
at his body,
still he sat,
mountain and man fused into One
and when his devotees tried to
stop him,
to lure him towards where it was
warm,
he refused.
It was years before they learned
the truth of his mission; an
elderly
lady, he had heard, was no longer
able to walk to the Asramam
and so she came within view
of His rock day after day.
Ramana, Lord of Lords
how could he turn from
a true desire for darshan?
(Mountain Path, Jan-Mar. 2012.)
*******
Hey jude,
Thanks very much.May be I have to listen a few more times to get to this song.
Namaskar
I have a feeling that David is hiding behind Subramanian's running mill of posts, like a proxy owner posting long and frequent. Subramanian, can you please stop it for some time so that David will start posting something interesting? Out of the 4200 odd posts in this thread that has been running for an year now, I am sure atleast 4000 are yours. Not intended to offend you, but give david a chance to post!!
Ravi and friends, Maybe Antony's long hair and slightly jerky movements put you off. The voice and the lyrics are wonderful.
If it be your will
That I speak no more
And my voice be still
As it was before
I will speak no more
I shall abide until
I am spoken for
If it be your will
That a voice be true
From this broken hill
I will sing to you
From this broken hill
All your praises they shall ring
If it be your will
To let me sing
From this broken hill
All your praises they shall ring
If it be your will
To let me sing
If it be your will
If there is a choice
Let the rivers fill
Let the hills rejoice
Let your mercy spill
On all these burning hearts in hell
If it be your will
To make us well
And draw us near
And bind us tight
All your children here
In their rags of light
In our rags of light
All dressed to kill
And end this night
If it be your will.
Siva temples sung about in Saiva Canons:
(Lesser known temples.)
tiru chuzhiyal - 624 129.
The town, birth place of Sri Bhagavan is about 50 kms from Madurai via Aruppukottai.
Siva is called tiru mEni nAthar. Uma is called thuNai mAlai ammai.
The tirtham (holy waters) is a tank called Pralaya tirtham. The holy tree (Sthala Viruksham) is Punnai tree. Sundaramurti Swami has mentioned this temple in 10 of his verses. Manikkavachagar mentions this temple in one place in tiru
chitrambala kovaiyar.
The large tank in front of the temple called Pralaya tirtham is called as kavvai kadal in Tevaram.
Sri Bhagavan's birth place, a house has been just opposite Chandeswara shrine on the street. The house has been taken over by Sri Ramanasramam and is maintained as a pilgrim center. It is called Sundara Mandiram.
******
hey Jude,
Thanks for the Lyrics.No,it is not the look or action that distracted me;it is just that somehow the singing,the tune did not touch me-as of now.I know that it may be different if I listen a couple of times or may be not.
I like Jim Reeves,Roger Whittaker,Simon and Garfunkel.
Here is the song of Simon & Garfunkel:
The Sound of Silence
Hello darkness, my old friend
I've come to talk with you again
Because a vision softly creeping
Left its seeds while I was sleeping
And the vision that was planted in my brain
Still remains
Within the sound of silence
In restless dreams I walked alone
Narrow streets of cobblestone
'Neath the halo of a street lamp
I turned my collar to the cold and damp
When my eyes were stabbed by the flash of a neon light
That split the night
And touched the sound of silence
And in the naked light I saw
Ten thousand people, maybe more
People talking without speaking
People hearing without listening
People writing songs that voices never share
And no one dared
Disturb the sound of silence
"Fools", said I, "You do not know
Silence like a cancer grows
Hear my words that I might teach you
Take my arms that I might reach you"
But my words, like silent raindrops fell
And echoed
In the wells of silence
And the people bowed and prayed
To the neon god they made
And the sign flashed out its warning
In the words that it was forming
And the sign said, "The words of the prophets are written on the subway walls
And tenement halls"
And whispered in the sounds of silence.
Namaskar
Ravi, Yes, wonderful words and music: 'and the people bowed and prayed
To the neon god they made
And the sign flashed out its warning
In the words that it was forming
And the sign said, "The words of the prophets are written on the subway walls
And tenement halls"
And whispered in the sounds of silence'
Siva temples sung about in Saiva Canons:
(Lesser known temples.)
tirup poovaNam. 623 611.
This small temple is about 20 kms from Madurai towards north, on the way to Rameswaram. Siva is called poovaNa nAthar. Uma is called minnaniyAL ammai, one who is like lightning. The holy waters (tirtham) are the river Vaigai. The temple tree (Sthala Viruksham) is Jackfruit tree.
This temple is mentioned by Tiru Jnana Sambandhar in 22 of his verses, Tiru Navukkarasar in 11 of his verses, and Sundaramurti Swami in 8 of his verses. Manikkavachagar mentions it in 2 places in
Tiruvachakam. In the Canon 9, Karuvurthevar mentions this temple in 8 of his verses in Tiru isaippA.
The utsava murti (the metal idols taken out for procession) of Siva is made of pure gold. The story is that there was one dancing girl by name Ponni and she wanted to use all her golden jewels to make an idol of Siva in gold. When the work was being done by goldsmith, he found the gold inadequate. He asked Ponni to bring copper and lead vessels from her house and by touching it, he made them into gold vessels, melted them and completed Siva's idol in pure gold. The goldsmith disappeared after the work! The goldsmith was a Siddha.
The dancing girl Ponni admired the idol and kissed it. Even today, the utsava murti of the temple, has got kiss-mark on his cheeks.
The birth place of Manikkavachagar, TiruvAdavoor is about 12 kms from
tirup poovaNam.
*****
Friends,
An Excerpt from The Human Gospel of Ramana maharshi-by V.Ganesan:
Ramakrishna Swami had a younger brother called Vasu, who was studying in college, four hundred miles from Tiruvannamalai. He got a letter from his family that Vasu was following a hatha yogi, who had taught him the practice of concentrating between the eyebrows and he was so steadfast in doing this that he had almost turned mad. He was not able to eat or sleep and was in a pitiable condition. He would not listen to his family. Ramakrishna Swami told Bhagavan, who knew all the family members, ―Bhagavan, if I go, he will not listen to me.‖ Then Bhagavan said, ―Kunju, you go and tell him about ‗the teaching.‘‖ Ramakrishna Swami had five rupees to give Kunju Swami. It was enough to buy a train ticket, but not enough for food. They didn‘t know how to tell this to Bhagavan. Finally, Kunju Swami said, ―It doesn‘t matter. Bhagavan has asked me to go, so I will go. It is all right, even if I remain hungry.‖ His train was at six-thirty in the evening. At three o‘ clock that day a visitor brought pooris, or fried bread, with him. Bhagavan used to eat one or two if they were small, or one, if they were of a bigger size.
Bhagavan practiced equal sharing: if there was only one poori and many people to share it with, he would just take small pinches of it and distribute them equally to everyone. But on this day when poori was served to him in the hall, he did not stop with one. The visitors gave Bhagavan two pooris and waited; then three and waited expectantly; then four, then five, then six; only then did Bhagavan say: ―Enough.‖ Everybody was surprised that Bhagavan had accepted six pooris when he would eat only one. He then slowly and neatly packed five pooris and called Kunju Swami, who had not told him of his problem. The Master compassionately asked, ―You have got only money for travel but what will you eat? Take this to eat on the way.‖ Kunju was so stirred that whenever he would narrate his relationship with Bhagavan; he would cry and bring us to tears, too. Bhagavan‘s tender and loving ways were so beautiful.
Kunju Swami was quite noble, too. Over the next two days he ate only four pooris and kept one as Prasad because Bhagavan himself had packed it. He took this Prasad to Ramakrishna‘s family and fed it to Vasu first. He took a little time to divert him from his path of hatha yoga to Bhagavan‘s Self-Enquiry. When he had stayed for a few days and ensured that there was improvement, he returned to the Ashram and reported this to Bhagavan. Before he could return, a letter had already reached the Ashram saying that Vasu had relinquished all hatha yoga practices, and was now in meditation as prescribed by Bhagavan. He afterward joined the army and became an officer of high rank. I met Vasu when he had retired from the army. He was a tall, hefty six-footer with a very simple heart, thanks to that little Prasad of poori and, of course, the Self-Enquiry."
Namaskar.
Siva temples sung about in Saiva Canons:
tirup punavAyil - 614 629.
This temple is about 36 kms from Pudukottai. One can on the way, visit tiruperundurai, the temple built by Saint Manikkavachagar.
tiru punavAyil is a beautiful temple with a large Siva Lingam with an equally large circular base, called Avudai in Tamizh. It is said that one needs a three yards size of white cloth to adorn the Lingam and thirty yards size of white cloth to adorn the circular base. There is also inside the shrine five Lingams representing five elements. Big Temple in Tiruvannamalai also has got four Lingams (other than that representing Agni) inside the shrine.
Siva is called Pazhampathi Nathar. Uma is called Karunai Nayaki, one who is full of grace. The tirtham (holy waters) is called karunAnidhi. The temple tree (Sthala Viruksham) is punnai tree.
Saint Tiru Jnana Sambandhar has mentioned this temple in 11 of his verses and Sundaramurti in 10 of his verses.
There is again a row of 14 Lingams just at the entrance of the temple. These 14 Lingams ara said to represent 14 Siva temples in Pandya Kingdom. There is also a shrine for kALi, the Mother, separately.
******
Friends,
We saw how Sri Bhagavan packed pooris for Kunju swami.Here is another story where the disciple got an opportunity of serving the master with KachOdis(a Variety of Poori)!
"one day Girish Ghosh went to the house of a friend(Balaram Bose), who too was a devotee of Ramakrishna. He found the host cleaning rice. Now, the latter was a rich landlord with many servants, but nevertheless he was performing this unaccustomed job himself. Girish was amazed and enquired of the reason. The householder replied: " The master is coming today, and he will have his lunch here. So I am cleaning the rice myself."
Girish was touched by this extraordinary devotion. He reflected on his own inability to be of such service to Ramakrishna. He returned home and lay on the bed thinking, 'Indeed, god comes to the home of those who have devotion like my friend. I am a wretched drunkard. There is no one here who can receive the master in the proper manner and feed him.' Just then there was a knock on his door. Startled he jumped up. In front of him stood the master. "Girish I am hungry, could you give me something to eat?" There was no food in the house. Asking Sri Ramakrishna to wait, he rushed to a restaurant nearby and brought home some fried bread and potato curry. The food, coarse and hard, was much different from what the frail guru's constitution permitted. Nevertheless, he relished it with visible joy and delight."
Namaskar.
Can we have posts on self enquiry - each one's experiences and suggestions. This will make the blog more interesting.
Let me be the first:
I try to practice Self enquiry by trying to constantly observing my emotional state. As Bhagavan has said, the false "I" can be caught when we are at the most emotional state - either very happy, sad or angry. I found that immediately, the emotion subsides. Whether it is taking me forward or not in the spiritual practice, I do not know, but it definitely helps in handling things evenly.
I can go on about my thoughts, but it will help if others join in.
Sri Ramana says "Death is also a thought". Such a powerful statement. I think as long as we acknowledge Death and recognise it, we have still some way to go in self realisation. This simple statement can trigger lot of introspection in us. I remember an aged and a wonderful neighbour of us in Mysore when I was a kid. We used to call him as "Gita Thatha" since he knew Gita by-heart and used to read it out during the weekly sahasranama parayanam. When we visited him on hearing that his wife passed away,we found him mending his garden and not bothering to acknowledge any condolences. Now I feel he was a true "Gita Thatha" in that he did not bother about death.
On the other hand, the statement of Bhagavan also means that anybody who says "I am alive" is also just stating a thought. Think about this!!
Shrini,
Good to see your post and your interest in self enquiry.I do not practise self-enquiry,so I will not be able to share much.I will only share this much that any sadhana should become all consuming-it is only then we may say that we have got started on the spiritual path.Yet,to even get started ,interest and regular practice are necessary.
There was a time when this wonderful Blog was bustling with many such earnest ,interested persons.Perhaps seeing your post,they may like to share and post here.
Wishing you the Very Best.
Namaskar.
Shrini, I do practice self enquiry but am certainly not advanced but persevere as best I can.
Useing self enquiry before falling asleep is productive, as all the days conversations and who said what and why, crowd in on the brain. So 'who has all these thoughts?' 'Are they that important?' 'Just drop it' I find useful.
It's a good way to unclutter the mind.
Siva temples sung about in Saiva
Canons:
(Lesser known temples.)
tirup pathur - 623 211.
tirupathur, tiruvAdanai, kALaiyar Kovil (about which Sri Bhagavan has mentioned) and kodungunRam form one group of four temples, which can be reached from Karaikudi or
Tiruchirapalli or Pudukkottai.
Siva is called tiruthaLinAthar. Uma is called Sivakami ammai. This is said to be one of the places where Nataraja danced. The dance here is called Gouri tAndavam. The holy waters (tirtham) are a tank called Garuda tirtham. The temple tree (Sthala Viruksham) is konRai tree.
Saint Tiru Jnana Sambandhar has mentioned this temple in 11 of his verses and Saint Tiru Navukkarasar has mentioned this temple in 10 of his verses.
The shrine of Kala Bhairava inside the temple is quite famous. Kala Bhairava is in yoga posture, not standing with dog as it is usual. In the Bhairava shrine there is puja at every midnight. However only the priest would be doing puja and nobody is allowed to witness the puja. A fragrance called punugu (from civet cat) is applied on Bhairava. There is also a Siva Lingam under konRai tree. Sage Agsthya is said to have done puja here.
*******
Shrini,
I too have found that it is easier to be the 'i' when negative emotions take over. During other times, I mentally repeat "I, I,. .." before commencing with self-enquiry. I find it helpful.
best wishes,
Taking the thought about death further, isnt it true that death is an observation made by another person and not the one who dies ? logically, there can be only two situation in death. One, I go to sleep and when I wake up I find "others" crying, saying that I am dead. This means that "I" am not dead but the body has fallen off. The other, when I die, I am dead, lights off!! In the first scenario, it does not matter that my body is dead because "I" am still alive. In the second, again it does'nt matter as I am not aware as my "lights" are already off. In both case, "logically", there is nothing to be feared. Hope I am making sense.
P.S - If anybody feels my posts are just ramblings, pls point it out, I would be glad to correct it. Thanks and Namaskar.
Siva temples sung about in Saiva
Canons:
(Lesser known temples.)
tiruk kAnapper - (KaLaiyAr Kovil)
- 623 551.
This beautiful temple can be reached from tirup pathur by taking a bus to Sivaganga. The temple has has got 3 Siva-Uma shrines, towards the same direction. A similar feature can be seen only in Kanchipuram, tiru oNakanthanthaLi temple.
Siva is called KaLaiyeeswarar. When Sundaramurti was sleeping in tirup psthur, Siva appeared as a kALai in dream (kALai = bull) and told him to come and see Him in tiruk kAnapper. Sundaramurti and Cherman Perumal then came here to have darshan of Siva.
Uma is called Swarnavalli, the one who is a golden creeper. The holy waters (tirtham) are a tank called Pushpavana tirtham. Tiru Jnana Sambandar and Sundaramurti have mentioned this temple in 11 and 10 of their verses respectively.
When IrAvatham, Indra's elephant was cursed for some mistake, it came and prayed to Siva here. Tiru Jnana Sambandhar mentions this story in first of his verses.
The names of Siva and Uma in the three shrines are:-
1. Someswarar and Soundara Nayaki.
2. KAleswarar and Swarnavalli.
3. Sundarear and Meenakshi.
Sri Bhagavan mentions this story when He was narrating Sundaramrti's biography.
*********
shrini,
"In both case, "logically", there is nothing to be feared"
1.Does this 'Logically' translate as 'actually'?
2.What next?-:)
Namaskar.
Ravi,
The "logically", whether it translates to "actually" depends on one's own experience "of death". No scriptures or upadesams can show this. But one thing which may be inferred in this is that there is really no basis of fear of death, if we really understand Bhagavan's words that "Death is a thought". And, at least personally, I feel this understanding gives a different perspective, at least whenever we see death. Words from the movie Anand "Jo Mit raha hai, who sharir hai!" rang true to me when I faced such a situation in my family.
Shrini,
If 'Death is a thought', is 'Fear' also not a thought?
What next?-:)
Namaskar.
Ravi,
Lovely! Fear can be considered a thought, but it is slightly different to a 'Death' thought. I may be splitting hairs here, still, Death is an occurrence one fears the most. Also, Fear is felt as an emotion. If fear is a thought, how come it brings out a physical and emotional reaction in us? Also, if we consider fear a thought, then all emotions, including happiness, should be a thought. So, Thought + Emotion = fear / anger / happiness, etc. Then whatever we feel or 'experience' should be a thought. This may be theorizing without fully understanding its implication. But definitely worth pondering about. Thanks Ravi...
Ravi,
Couldnt resist continuing. Then, is emotion, which brings out a reaction to a thought, the identification with the thought ? Thought is just a statement & when we identify with it, it gives rise to an emotional reaction - either a positive or negative reaction. So, when it is said that watch your thought, does that mean that watch without identification? which means observing thought without emotion? PS - Pls point out if I am making any wrong assumptions here.
shrini,
"Thought is just a statement & when we identify with it, it gives rise to an emotional reaction"
This is Raga and Dwesha-Like and dislike.
"which means observing thought without emotion"
Why observe when it does not concern(as you say 'without emotion')?
instead if the attention is turned to the raw 'I' feeling and get to the bottom of it ,it is self-enquiry.
Namaskar.
Siva temples sung about in Saiva Canons:
(Lesser known temples.)
tiru vAdAnai - 623 407.
It is a large temple, which can be reached by taking a bus further from tiruk kanapper. In the early eons the Sun god is said to have prayed to Siva, by making a emerald Sivalingam and installing it here. Hence Siva is also called Adi Ratneswarar.
Siva is now called AdAnai Nathar. Uma is called AnbAiyi ammai, one who is love itself.
vAruNi son of varunA was cursed by Sage Durwasa and he became a form with goat head (Adu in Tamizh) and elephant (Anai) body. Thus came the name tiru vAdAnai. tiru + Adu + Anai. vAruNi came to this temple and prayed to Siva and obtained his original form.
The holy waters (tirtham) are a tank called Surya varuNa tirtham.
The temple tree is Bhilwa tree.
Saint Tiru Jnana Sambandhar has mentioned this temple in 11 of his verses, in Canon 2.
******
Friends, Mind cannot be quiet whilst vasanas exist. We cannot compare to Ramana Maharshi as he faced fear with uncommon courage and was fully awakened by the age of sixteen.Our own minds are full of brooding comparisons and even if we practice self enquiry it has a somewhat desultory momentum. The maharshi was propelled by incredible urgency! A good analogy: 'As a fish when pulled out of water and cast on land throbs and quivers,
even so is this mind agitated'
The above statement probably covers most of humanity.
hey jude/friends,
"even if we practice self enquiry it has a somewhat desultory momentum. The maharshi was propelled by incredible urgency!"
In this verse from sukavAri,thAyumanavar expresses exactly this:
அன்பின்வழி யறியாத என்னைத் தொடர்ந்தென்னை
அறியாத ப்க்குவத்தே
ஆசைப் பெருக்கைப் பெருக்கிக் கொடுத்துநான்
அற்றேன் அலந்தேன்என
என்புலன் மயங்கவே பித்தேற்றி விட்டாய்
இரங்கியொரு வழியாயினும்
இன்பவெள மாகவந் துள்ளங் களிக்கவே
எனைநீ கலந்ததுண்டோ
தன்பருவ மலருக்கு மணமுண்டு வண்டுண்டு
தண்முகை தனக்குமுண்டோ
தமியனேற் கிவ்வணந் திருவுள மிரங்காத
தன்மையால் தனியிருந்து
துன்பமுறி னெங்ஙனே யழியாத நின்னன்பர்
சுகம்வந்து வாய்க்கும்உரையாய்
சுத்தநீர்க் குணமான பரதெய்வ மேபரஞ்
சோதியே சுகவாரியே.
Thou followed me
Who knew not the way of love.
In the years of my innocence,
Thou filled me with overlflowing desire
And made me mad,
My senses swooning,
My being exhausted,
My mind confused.
Did Thou but once
consider me and embrace me,
Flooding my heart with waters of joy?
The flower that blossoms in season,
has fragrance and (gets) the bees,
But does the bud get them?
If Thou doth not grace me
And I remain lonesome and desolate
How will I ever get the everlasting bliss
That your dear devotees enjoy?
Pray, speak!
Oh! Thou, the Ocean of Bliss
That is Cosmic Light!The Pervasive God
That is Attribute-less Pure!
Namaskar.
Friends,
Yes, Self-enquiry is not an easy path. As Nisargadatta Maharaj says we will have to burn our present world to get the other. Are we prepared for this ? Bhagavan's life, more than his words, shows how tough this life is. How many of us are ready to lead such a life ? This is precisely the reason why we are satisfied skimming the surface by reading scriptures or hearing pravachanam. Somehow, we feel this will lead us to the truth, with least effort, which is not true. But again as Maharaj says, there is no failure in this path. Each initiative takes us closer, only we should not be measuring it in our standard time frame. More than this, Bhagavan's promise - that grace will take care. We have to trust the grace.
Friends,An excerpt from The Gospel of Sri Ramakrishna:
The Master talked with M. - now standing, now pacing up and down the long verandah.
MASTER: "A little spiritual discipline is necessary in order to know what lies within."
M: "Is it necessary to practise discipline all through life?"
MASTER: "No. But one must be up and doing in the beginning. After that one need not
work hard. The helmsman stands up and clutches the rudder firmly as long as the boat is
passing through waves, storms, high wind, or around the curves of a river; but he relaxes
after steering through them. As soon as the boat passes the curves and the helmsman feels a
favourable wind, he sits comfortably and just touches the rudder. Next he prepares to unfurl
the sail and gets ready for a smoke. Likewise, the aspirant enjoys peace and calm after
passing the waves and storms of 'woman and gold'.
Namaskar.
Siva temples sung about in Saiva Canons:
(Lesser known temples.)
kodum gunRam - pirAn malai - 624 503.
The temple and village, kodum gunRam, is called today as pirAn malai. It is about 24 kms from tirup pathur.
Siva is called kodungunReesar. Uma is called kuyilamudha nAyaki, one who speaks like koel with nectarine speech.
The tirham is called Sundara tirtham. The temple tree (Sthala Viruksham) is tamarind tree. Tiru
Jnana Sambandha has mentioned this temple in 11 of his verses.
At the foothills there is another Siva shrine. It is said that Jnana
Sambandhar has prayed and sung only this Siva. The shrine of Muruga is quite beautiful. Muruga is not carved as a child, but in married state, with VaLLi and Deivanayaki.
His vehicle is elephant and not the usual peacock.
The hill is also said to be the same as PaRambu malai, where the chieftain PAri is said to have ruled.
There is also a beautiful Bhariva shrine. The stone carvings are excellent. There are round holes carved in stone pillars and there is stone ball inside each pillar. There is also a chain made of stone with individual rings circular in appearance.
******
I was hearing a speech by Nochur Venkataraman where he relates an incident about Bhagavan's closeness to animals. A diseased dog was trying to enter the gates of Ramanashram daily for 3 days. Other dogs and some Ashram people kept driving it away. One night Bhagavan slowly walked out of the hall without disturbing anyone. The person attending him thought he was going to the bathroom and followed him at a distance. After a couple of minutes, when Bhagavan did not return, he went looking for him and heard Bhagavan’s voice saying “Thrupthiyachaa?” “Podhumaa ?” (Is it enough ?, Are you satisfied?). He found Bhagavan squatting next to the diseased dog. The dog was licking Bhagavan all over his body including his face while Bhagavan was talking to the dog with these words. After a few minutes, Bhagavan got up and slept on the cot without bothering to clean himself. Next day morning, the Ashramites found the dog lying dead near the entrance. The dog was holding on to its life to have Bhagavan's Darshan.
Dear Shrini
It is very moving story. Thank you very much.
Shiba,
If you can understand Tamil, you can download Nochur Venkataraman's talks on Bhagavan on http://sumukam.wordpress.com/discourses/brahma-sri-nochur-venkatarama/
Look for Githayum Ramanarum. It is wonderful to hear.
Punarvasu vaNNam:
Today is the day of Punarvasu star, Sri Bhagavan's birth star in the month of Baisaki (VaikAsi) in Tamizh. There will be special pujas today for Sri Ramaneswara Mahalingam. Punarvasu VaNNam is a composition in Muruganar's Sri Ramana Sannidhi Murai.
A verse from koNda pathu, Decad of Possession in Sri Ramana Sannidhi Murai:
348:
nethith thalAthaRiya nerAdhAn
kaNNimaikkum
podhiRkuL nenjak karungal
chemponnAha
vedhithu aruL seitha Venkatavan
meyjnanach
chothik kulAch choNaich
chokkanaiyuL koNdanRe.
The only way to know Him is
To know that He is 'Not this -
Not this'.
Yet Venkata, pure Knowledge-Bliss,
Has by one single glance of grace
Transmuted, like the magic stone,
Within the twinkling of an eye
This granite heart to genuine gold.
(Tr. Prof. K. Swaminathan)
vedhithal - transmutation.
chothi - Jyoti
choNai - Sonachalam;
Tiruvannamalai.
chokkan - one who is golden, in Madurai, Sri Sundareswara, Siva is called Chokkan in Tamizh. Chokkanatha is the full name. Siva
is considered of golden hue in form. Saint Manikkavachagar says in
Keerthi Tiruvahaval, ...muzhuthazhal meni, chokkathAhak
kAttiya thonmaiyum. The form like burning fire, of golden hue, the ancient.
A devotee says Sri Bhagavan was like burnished gold.
*******
Siva temples sung about in Saiva Canons:
(Lesser known temples.)
kuRRAlam (kuRumpalA) - 627 802.
It is six kms, from Tenkasi, in Tirunelveli district. Many know about the waterfalls there, but not the Siva temple.
Sage Agasthya made the Vishnu rupam into Siva rupam by touching the idol. Siva is called kuRumpalA Isan. Uma is called Kuzhal vAi mozhi ammai, the one who speaks like the music of a flute. The tirtham (holy waters) is a rivulet called Chitranadhi. The temple tree (Sthala Viruksham) is kuRum palA, a short statured Jack fruit tree.
Tiru Jnana Sambandhar has mentioned this temple in 22 of his verses.
This is one of the five Halls of Siva and is called Chitra Sabha. Sabha is Hall (of Consciousness). Nataraja is made in Chitra (drawing).
There are also shrines for Parasakti, Vinayaka and Muruga. About 3 kms from the temple is another exclusive shrine for Muruga called Ilanji Murga. Saint Arunagiri Natha has composed songs on Ilanji Murugan.
There is one later day saint poet, named Trikuda Rajappa Kavirayar, who has composed Trikuda Kuravanji, a type of Tamizh poetic composition.
*****
Quest and Egoism:
(From Arthur Osborne's editorial in
Mountain Path, October 1967):
"An American woman once asked Sri Bhagavan why we should seek Realization and He answered: "Who asks you to if you are satisfied with life as it is?" But, He went on to explain, people often become dissatisfied with life and then turn to God and seek guidance. That explains why the good, comfortable people so seldom become seekers. They lack the spur of initial discontent to start them off. Christ said that he who seeks shall find, but before one even knows that there is anything to seek, the first stage of seeking may have to take the form rejecting the sham satisfaction provided by a worldly
life. This may be provoked by tragic events, but it is a state of mind and assails the prosperous no less than indigent, the successful as well the failures. It can be the result of boredom as well as of tragedy."
****
Subramanian/friends,
"This may be provoked by tragic events, but it is a state of mind and assails the prosperous no less than indigent, the successful as well the failures. It can be the result of boredom as well as of tragedy."
I wonder why this should be so?Why should spiritual living be provoked by a recoil from the insufficiency of day to day living.Spiritual Living requires the Positive pull rather than be kick started by such recoils.There may be exceptions like pattinathar,Arunagiri nAthar,etc.
Here is an Excerpt from The Gospel of Sri Ramakrishna:
"There are three or four varieties of renunciation. Afflicted with miseries at home, one may
put on the ochre cloth of a monk; but that renunciation doesn't last long.
Is renunciation possible except in the fullness of time? The time for renunciation comes
when one reaches the limit of enjoyment. Can anybody force himself into renunciation?
There is a kind of renunciation known as 'monkey renunciation'. Only small-minded people
cultivate it. Take the case of a fatherless boy. His poor widowed mother earns her
livelihood by spinning. The boy loses his insignificant job and suddenly is seized with a fit
of renunciation. He puts on the ochre cloth of a monk and goes to Benares. A few days later
he writes home, 'I have secured a job for ten rupees a month.' In the mean time he tries to
buy a gold ring and beautiful clothes. How can he stifle his desire for enjoyment?"
Again, a man may have everything he wants. He lacks nothing, yet he does not enjoy his
possessions. He weeps for God alone. That is real renunciation.
Namaskar.
Dear Ravi,
Most of the Jnanis have been provoked only by tragic events. You have quoted already Pattinathar and Arunagiri Nathar. Sri Bhagavan Himself was rocked by His father's death when he was only just 13. Saint Manikkavachagar was cruelly punished by the Pandya King for having mis-spent the gold given for buying horses. Saint Tiru Navukkarasar, found the Jainism not suitable after some years, because Jains had no medicine for curing his colic pain. He had to come back to Siva. Sundaramurti's wedding was stopped suddenly by the old man, Siva in disguise. Vyasa had killed the couple pair of birds and he had uncontrollable agony due to this mishap. There could be many more examples and perhaps there could be exceptions too. Saint Tiru Jnana Sambandhar was an exception. Even in his case, perhaps a little anxiety for having not able to see his father, who was bathing in the tank could have triggered to search for help from God.
Arthur himself had suffered in concentration camp in Siam and he had been trying to find recourse through various philosophies. He never knew when the death would beckon him. Thanks to the war ending, he came back alive to Tiruvannamalai.
Only a few persons like Ramanagiri Swami came, in spite of royal comforts, to search for the Truth.
Suffering and tragedies act as catalysts for spiritual pursuit in most cases.
Subramanian. R
Siva temples sung about in Saiva Canons:
(Lesser known temples.)
tiru veNNai nallur - 607 203.
It is a large temple which can be reached from Panrutti. On the way is Tiruvamur the birth place of Tiru Navukkarasar. tiru veNNai nallur is the birth place of Chadaiappa VaLLal who supported financially the poet Kambar. There is also the Samadhi of Mei KandAr the author of Siva Jnana Sutrams.
Siva is called ThaduthAtkoNda Nathar. Uma is called Vel KaNNI Ammai, the one with eyes like swords. The tirtham (holy waters) is PeNNai river. The temple tree (Sthala Viruksham) is Bamboo Tree.
Sundaramurti Swami has mentioned this temple in 10 of his verses in Canon 7.
There are marks of the feet of the old man (Siva in guise) who came to take over Sundaramurti. Taking over and ruling - is called thaduthAtkoLLal in Tamizh. The temple is also called tiru aruL thurai.
The village nearby is called Vazhakku gramam, the village where the dispute was resolved, between Sundaramurti and Siva in guise of an old brahmin.
*******
Arunachala Ramana -
(Excerpts from the article of Arthur Osborne).
There is an old saying that the sacred hill of Arunachala is wish-fulfilling. I heard of it first in a remarkable way. I was then a new comer and was making my first circuit of the Hill. A more veteran devotee of Sri Bhagavan was walking beside me and said: "You must be careful not to wish for anything while on the Hill or walking round it, because Arunahcala is wish-fulfilling."
Anywhere else the saying would have sound absurd. One would have laughed and said: "But surely that is just the reason why I should wish for something!". But one whose heart had opened to the spirit of Sri Bhagavan's teaching understood. There are modes and levels of spiritual aspiration on which petitions and wishes are justified so long as the petitioner sincerely believes them to be for the good - even petitions for a change of fortune making for his mundane happiness or welfare and, far more, petitions of an unselfish nature. But Sri Bhagavan sought, like Buddha, to free us not so much from out misfortunes as from the wishes and desires, the fears and attachments, which make misfortunes possible. Therfore, to come to Him or to Arunachala with a wish was to deny His teaching. It was the path of pure Advaita that He taught, the highest, the most serene. There was no compromise, no half measure. The illusory ego self had to be denied, so how could one ask for boons for it? True, those who responded to the teaching were still enmeshed in hopes and fears, still very far from having dissolved the illusion, but the least they could do was to recognize that the hopes and fears were illusions and strive to put them aside, not ask for help of Sri Bhagavan in indulging them.
Described in words, this sounds a hard path and makes Sri Bhagavan appear a hard Master, but He was all love. It was His Grace that made misfortunes dwindle and took the sting from fear. It was He who bore the burden. It was the magnitude of His love and serenity permeating the heart in His Presence that made desires and afflictions dwindle until to pray for things that seemed an unworthy act. The depth of compassion in His eyes at any misfortune would heal the heart of the sufferer. And yet, behind it, was the silent urging to give up attachments, to turn from the ever frustrated ego to the ever blissful Self, it was compassion for suffering but even more for the ignorance that made suffering possible.
*******
Siva temples sung about in Saiva
Canons:
(Lesser known temples.)
tiru muNdeeswaram - vazhakku gramam - 607 203.
This temple is towards east of tiruveNNai Nallur in about 4 kms. Brahma and Indra are said to have prayed to Siva here. This is where Siva came as an old brahmin and stopped Sundaramurti's wedding and then there was the dispute which was heard by elders in this place. Hence the name vazhakku gramam - the village where the dispute was heard.
Siva is called tiru muNdeeswarar. Uma is called kAnar kuzhali ammai, one who has tresses of hair like a forest, thick and profuse. The tirtham (holy waters) is a tank called Brahma tirtham. The temple tree (Sthala Viruksham) is vaNNi tree.
Tiru Navukkarasar has mentioned this temple in 10 of his verses, Canon 6.
The stone image of Sri Dakshinamurti is special in the sense, He is sitting on the bull with chinmudra.
*******
THAT IS MY FATHER'S HOUSE!
"Ota Aamaar Baaper Baadi!"
(Soumen Mukherjee - Mountain Path, April - June 2012.)
- The Story of Ma Ananda Mayi.
One day in the winter season of the early 1960s (perhaps in 1964 or 1965), seven members of our family, including me, left Howrah on the western bank of the Ganga in West Bengal for a pilgrimage. The group comprised my grandmother, her son and daughter-in-law and two grand children, as well as my youngest uncle, Satya Saran Mukherjee, who is now 90. He was a good photographer.
We rented a house at Puri in Orissa and settled in. One cool evening, we were seated on the sands, gazing at the ocean and enjoying the scenery and sound of the restless waves. My younger paternal uncle left behind the rest of the family and took me on a walk along the road that wended its way towards Swarg Dwar, the main burning ghat
in Puri.
Nearing it I saw a crowd had gathered peacefully near a bungalow close to the beach. I drew my uncle's attention to this and curious, we sauntered over to join them. As I peered over the heads, I saw a saintly woman who I found out
later was in her late 60s conversing with those gathered around her. The sound of the relentless ocean prevented me from listening to her talk. As she got up to leave, the gathering began to follow her. I asked a man next to me, 'Who is this pious lady and where does she stay?'
I was informed that it was none other than Ma Ananda Mayi of whom I had heard of over the years in Kolkata. She was staying at a bungalow nearby. As the ladies had been left behind at the beach with the child (my cousin), my uncle preferred to return as early as possible, rather than press on join the group for a further darshan at the bungalow. The sun had just set and we retraced our steps to the beach sands, we were treated in the sky above us, to a sunset glowing with an extravagant splash of pink and red.
The next morning we reached around 9.30 am., the bungalow where Ma stayed. We were directed past the main entrance to an ill-lit stairway. As I came up the dark stairway, I saw coming into the view an open door and as I stepped on the landing floor experienced an unmistakable sense of all-round illumination. Standing by that door I saw Ma inside seated on the floor surrounded by about ten to fifteen devotees, and a little to the side, an old lady sat on a solid wooden cot. I learnt that she was Ma's mother.
.........
.........
I caught up with her getting down the stairs and at a suitable moment I asked: 'Ma,have you been to Ramanasramam?' She stopped, looked at me, and asked: 'Have you been?'
continued.....
THAT IS MY FATHER'S HOUSE!
(Soumen Mukherjee - continues....
only excerpts only.)
My eldest uncle, Sri Satya Prakash Mukherjee had been to Bhagavan's abode from very early in 1952, and because of him four generations of our family, including his own father, had been drawn into Sri Bhagavan's net of Grace.
Considering I had come in intimate contact with most of the first generation family of Sri Bhagavan through my uncle (my salutations to him), I replied, 'Yes, Ma, twice.'
She gave me a faraway yet penetrating look and answered: Ota aamar baaper baadi ('That is my father's home'). By then we had reached the ground level and I followed her on along with the very narrow lane towards a car parked at one end of the lane where it joined a larger road.
As she was reaching the car that was waiting for her, she turned to me and said in Bengali, 'Don't stop going there. Don't stop going there.'
.........
She then graciously leaned out of the window and shared her secret with me. With a captivating smile she said, 'Do not stop going there!'
It naturally made a deep impression on me. .... I had visited Sri Ramanasramam in 1952, along with many members of family and on the way we met great Totapuri Maharaj, the advaitic sadhana guru of Sri Ramakrishna Paramahamsa.
Ma may have disappeared from our physical eyes, but her admonition not to stop coming to Arunachala burned bright in my heart. The injunction of Sri Bhagavan to search for the origin of the seeker was endorsed by her on this earthly plane. She directly empowered my deep felt faith in Sri Ramana and Arunachala and I went up to my father's house too, as if it were my birthright.
Ma was born in 1896, which was the same year of our Master's Advent in Arunachala. And later that year, at the age of 56, she did indeed visit her baap ka ghar in November 1952 to pay respects to the Samadhi Lingam of her pitaji, Bhagavan Sri Ramana Maharshi, the manifestation of Siva Dakshinamurti.
continued......
Siva temples sung about in Saiva Canons:
(Lesser known temples.)
tiru puRavAr panankattur:
This temple is about 20 kms towards north of Villupuram Railway Station on the road to Tindivanam.
Siva is called panankatteswarar.
Uma is called puRavammai (?). The tirtham (holy waters) is a tank called Puduma tirtham. The temple tree (Sthala Viruksham) is Palm tree.
Saint Tiru Jnana Sambandhar has mentioned this temple in 11 of his verses, in Canon 2.
In the Tamizh month of Chaitra from day 1 to day 7, the sun rays while sunrise fall on the Siva Lingam. After falling on the Lingam, the rays fall on the idol of goddess also.
The ancient king Shibi is said to have some connection with this temple. puRa means dove. Shibi is said to have given his flesh in lieu of killing a dove.
In the row of 63 Tamizh Saiva Saints, one can see Tiruneelkanta Nayanar with his wife holding a stick between them, as told in Periya Puranam.
****
THIS IS MY FATHER'S HOUSE!
Soumen Mukherjee:
continues...
S.S. Cohen wrote a report that was published in Ananda Varta, the official magazine of Ma's ashram:
"She went round the Asramam to see the places sanctified by the holy presence of Sri Ramana Bhagavan in His life time. Before His Samadhi, she reverently stood with folded hands, and inquired about how the sacred mortal coil had been buried, and whether there was a Lingam on the Samadhi. The Lingam she could not see because it was covered with flower garlands. Then she entered the Matrubhuteswara shrine which was built over the mortal remains of the Master's mother and climbed to the sanctum sanctorum where she was shown Sri Chakra and the sacred Lingam. At 5 pm. she attended the the usual Veda parayana near Sri Maharshi's Samadhi and between 7 and 9 pm., the bhajan programme as in Madras.
"All the asramam devotees and many members of the Managing Committee who had come from Madras, gathered in the asramam at 9 am on the next day, the 5th. The ceremony of laying the foundation stone of the Meditation Hall, which is proposed to be built over Sri Bhagavan's Samadhi, was performed, and at its end, Sri Ananda Mayi Ma approached and strewed flowers over the foundation to the joy of all present."
Later that evening after a short movie on Sri Bhagavan in His last years, was shown to her, and then "... a member of the Managing Committee approached Mataji and with folded hands begged her to visit our Asramam again, to which she smilingly replied, 'I am not going anywhere; I am always here. There is no going nor coming all is Atman.' which very much reminded us of the very words of our Guru, Sri Ramana Bhagavan."
After three days in the Asramam, 'On the 7th at 5 am. Mataji stood under the arch of Sri Ramanasramam gate in clear moonlight with Sirius brilliantly twinkling overhead. She looked around, and, seeing the small circle of Ramana devotees gathered to see her off, affectionately bade them farewell, then entered her car and sped away on her in the direction of the Southern Cross, extremely satisfied
at the reception given to her here, and at the peaceful atmosphere of the Asramam. Sri Hari Baba, who was in charge of traveling arrangements of Ma, expressed a wish that their stay might have been a month instead of only three days.
In her divine wisdom Ma gave me the necessary encouragement and strength to continue coming all these years all the way from Howrah to Tiruvannamalai which in those days was an arduous journey. My prayer is that I may fully realize that there is no distance between Arunachala Ramana and myself. Until then I am reminded of the awesome declaration by Nandi, the first among the vehicles of Siva, in Arunachala Mahatmayam:
"Only those whom Siva calls can come here......"
concluded.
Siva temples sung about in Saiva
Canons:
(Lesser known temples.)
tiru idaiyAr - 607 209.
This temple is further towards north of tiruveNNai Nallur, on the Villupuram - Tiruvannamalai route.
One has to take a deviation after tiruveNNai Nallur towards Arasur.
Siva is called idaiyARRu Isar. Uma is called chittridai nAyaki, one who with slender waist. The tirtham (holy waters) is called chittridai,
a tank. Sundaramurti has mentioned this temple in 10 of his verses.
This is also the birth place of MaRai Jnana Sambandhar, one of the 12 Sastra Saints of Saiva Siddhantam.
*******
'THIS' AND 'THAT':
(Arthur Osborne - Mountain Path -
July 1968.)
Why should a quest be necessary? Why should a man not grow naturally into his true state, like a horse or an oak tree? Why should man alone, of all creatures, be tempted to a misuse of his faculties and have to curb his desires in order to grow to his true breadth and stature? This involves the question of what differentiates man from other creatures? Some psychologists and biologists have represented the difference as simply as greater intelligence and ability due to a more developed brain. This is patently untrue. Many creatures have greater ability than man in one direction or another. A hawk has keener sight, a migratory bird has a better memory for places and directions, a dog has a stronger sense of smell, a bat a wider range of hearing. What really distinguishes man is self consciousness, that he not only is a man but knows that he is a man, is consciously a man. This may be called greater intelligence, but not in the commonly understood sense of outwardly turned intelligence. It implies the conscious use of his faculties, the power of deciding how and whether to use them. And this power is also a necessity. Having the power to direct his faculties imposes a man the necessity of doing so, since even a refusal to do so would be his choice or direction and not spontaneous as with other creatures.
This is expressed theologically in the dogma that God gave man free will, the will to obey God or disobey God, and thus to work out his own weal or woe. Intellectuals are apt to scoff at such dogmas, but they are only picturesque enunciation of fundamental truths.
A man cannot simply use his faculties naturally as a bird or animal can, because there is no natural man-action as there is natural hawk-action or sheep-action. Man, of course, has certain natural instincts, just as a bird or animal has (the instincts to eat, to procreate, to preserve his life, for instance), but he may or may not choose to obey them in any specific situation in the complexities of life. His self conscious existence as man forces on him a choice of uses of his faculties. Even the attempt to use them in what he considered the natural way would be a choice. He would be sure to find someone who would contest it. This choice is what is called free will. Free will, is therefore, not only a prerogative but an obligation for man.
Free will, thus understood, has nothing to do with destiny. It is a power which man is compelled by his own nature to use, whether the use he makes of it is predestined or not. If I have to decide whether to spend this evening at a dance or in meditation or whether to strike or forgive someone who has insulted me, the responsibility of deciding rests with me just as the same whether the outcome is predetermined or not. If it is predetermined, it is my own past habit-forming and character-forming decisions in this and previous lifetimes which have predetermined it. And this decision in its turn will help to condition my mind, thus determining future ones. In any case, since I do not know which of two decisions is predetermined, I have to choose one or the other.
continued.......
Siva temples sung about in Saiva Canons:
(Lesser known temples.)
tiru thuRaiyur - 607 205.
This town and temple is about 14 kms. from Villupuram. Narada is said to have prayed to Siva here. This is also the birth place of AruL Nandi Sivacharyar one of the authors of Tamizh Saiva Sastra Texts. His work is called Sivajnana Siddhiyar. His Samadhi is outside the temple.
Siva is called pasupatheeswarar. Uma is called poonkodhai nAyaki.
The tirtham (holy waters) is a tank called Surya Tirtham. The temple tree (Sthala Viruksham) is konRai tree. Sundaramurti has mentioned this temple in 11 of his verses.
For the Samadhi of AruL Nandi Sivam, there is Guru Puja on the Pubba star day of every Kanya month in the year. Siva who appeared to Sundaramurti is on the first storey
of the temple. There are Lingams which have been prayed to by Bhima of Mahabharata and Surya. There is a large stone image of Kali with 8 arms inside the temple.
*******
Friends,
An excerpt from The Gospel of Sri Ramakrishna:
No finality about God's nature
A BRAHMO DEVOTEE: "Sir, has God forms or has He none?"
MASTER: "No one can say with finality that God is only 'this' and nothing else. He is
formless, and again He has forms. For the bhakta He assumes forms. But He is formless for
the jnani, that is, for him who looks on the world as a mere dream. The bhakta feels that he
is one entity and the world another. Therefore God reveals Himself to him as a Person. But
the jnani-the Vedantist, for instance-always reasons, applying the process of 'Not this, not
this'. Through this discrimination he realizes, by his inner perception, that the ego and the
universe are both illusory, like a dream. Then the jnani realizes Brahman in his own
consciousness. He cannot describe what Brahman is.
"Do you know what I mean? Think of Brahman, Existence-Knowledge-Bliss Absolute, as a
shoreless ocean. Through the cooling influence, as it were, of the bhakta's love, the water
has frozen at places into blocks of ice. In other words, God now and then assumes various
forms for His lovers and reveals Himself to them as a Person. But with the rising of the sun
of Knowledge, the blocks of ice melt. Then one doesn't feel any more that God is a Person,
nor does one see God's forms. What He is cannot be described. Who will describe Him? He
who would do so disappears. He cannot find his 'I' any more.
Illusoriness of "I"
"If one analyses oneself, one doesn't find any such thing as 'I'. Take an onion, for instance.
First of all you peel off the red outer skin; then you find thick white skins. Peel these off
one after the other, and you won't find anything inside.
"In that state a man no longer finds the existence of his ego. And who is there left to seek
it? Who can describe how he feels in that state-in his own Pure Consciousness-about the
real nature of Brahman? Once a salt doll went to measure the depth of the ocean. No sooner
was it in the water than it melted. Now who was to tell the depth?
Sign of Perfect Knowledge
"There is a sign of Perfect Knowledge. Man becomes silent when It is attained. Then the 'I',
which may be likened to the salt doll, melts in the Ocean of Existence-Knowledge-Bliss
Absolute and becomes one with It. Not the slightest trace of distinction is left.
"As long as his self-analysis is not complete, man argues with much ado. But he becomes
silent when he completes it. When the empty pitcher has been filled with water, when the
water inside the pitcher becomes one with the water of the lake outside, no more sound is
heard. Sound comes from the pitcher as long as the pitcher is not filled with water."
Namaskar
Siva temples sung about in Saiva
Canons:
(Lesser known temples.)
tiruvakkarai - 604 304.
This temple is about 10 kms from Villupuram on the road to Chennai. The puja on full moon days is a specialty.
Siva is called Chandrasekharar. Uma is called vadivAmbika. The tirtham (holy waters) is a tank called Chandra Tirtham. The temple tree is konRai tree.
Saint Tiru Jnana Samabandhar has mentioned this temple in 11 of his verses.
When Vakrasura was killed by Vishnu, it is said that Kali extended her tongue and sipped all
the blood from falling on the ground so that there would not be any rebirth from blood, for the demon.
Siva Lingam is quite special. It appears to have three angular faces, for Chandra, Brahma and Vishnu. There is also a shrine for Vishnu on the first round around the temple. Kali shrine is also famous and full moon puja is also performed for Kali.
********
The Poems of Sri Ramana Maharshi -
Translated by Sadhu Arunachala -
(Major A.W. Chadwick).
The above book which was mentioned by a member of this blog sometime back, was at last traced by me in the ill-kept book shelves.
I went through the introduction and also some translations. Sadhu Arunachala says in his introduction about the Appala pAttu - Song on Poppadum:
"I originally translated 'Poppudum' 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 necessary slight expansions to fit the metre. The chief merit of such verses is that they can be easily memorized."
I shall give only the first stanza (Anu pallavi) for the time being:
1.
No need about the world to roam
And suffer from depression;
Make poppadum within the home
According to the lesson
Of 'Thou art That', without
compare,
The Unique Word* unspoken
Of Him who is the Adept-Sage,
The great Apotheosis,
With his eternal heritage
That Being-Wisdom-Bliss is.
(* Stillness. In the higher Indian philosophy Stillness is paradoxically the speech of the Eternal Spirit.)
Make poppadum and after making fry;
Eat, so your cravings you may
satisfy.
******
Siva temples sung about in Saiva Canons:
(Lesser known temples.)
tiru idaichuram - 603 108:
This temple is nowadays called tiruvadi Soolam. One has to go from Chingleput on the tirupporur road by about 8 kms and then take a branch road for about 1 km.
Siva is called idaichura nAthar. Uma is called Himayamada Kodi amma,
the dumb creeper that formed on Himalayas. The tirtham (holy waters) is a tank called thAmarai kuLam. The temple tree (Sthala Viruksham) is Bhilwa tree. Saint Tiru Jnana Sambandha has mentioned this temple in 11 of his verses.
There is also a Lingam made of emerald in this temple. When arti is shown, one can see the glow of emerald lingam. The bhilwa tree has got single leaves and not three-pronged leaves.
*******
'This' and 'That'
(Mountain Path article of Arthur Osborne):
continues...
But, it may be said, the necessity of making decisions as to the use of one's faculties does not imply the necessity of a spiritual quest. All men have to make decisions, whereas very few set forth on the quest. That is only too true. As far back as the Bhagavad Gita it was already said that 'Out of thousands of people perhaps one seeks Realization.'. What is implied is only the possibility,
not the necessity, of the quest.
The quest brings the possibility of rising above the normal human state; but this involves also the possibility of falling below it. This is why the Hindu and Buddhist scriptures warn so insistently to make good use of one's human birth, because if this one is misused another may not be so easily attainable. And it is no implacable outside power which thrusts a man lower down in the scale if he misuses his human opportunities to rise higher; it is the impersonal law of cause and effect. A crow is not blameworthy for rapacity, nor a cat for cruelty, nor a goat for lust, but a man who allows such qualities to dominate him has voluntarily given them ascendancy over higher possibilities. If, in this way, he has forced his mind into a subhuman mould in this lifetime, he must expect his body to take the same mould in the next, since the body is only a reflection or condensation of the mind.
Naturally, this does not imply that everyone who fails to take the quest falls below the human state. There are many gradations within that state. There is the possibility of birth and death, birth and death, birth and death, in an apparently endless and meaningless round; but in the end everyone is brought to the point of rising above the human state or falling below it. And between each human death and rebirth there are heavens and hells to reap.
The quest does not mean simply a cultural interest in spirituality, such as one may take in music or philosophy; it means a total dedication. It means making Realization the aim and purpose of life. And since eventual Realization is by the nature the purpose of life, those who undertake the quest are the only ones who have understood life aright and live it purposefully, using it instead of being used by it.
continued....
"The quest does not mean simply a cultural interest in spirituality, such as one may take in music or philosophy; it means a total dedication. It means making Realization the aim and purpose of life."
- So true. The entire article is very well written. Thanks Subramanian Sir.
'This' and 'That':
(An article by Arthur Osborne -
Mountain Path July 1968)
continues.....
Once taken, the quest may assume forms. It is apt to appear primarily under the guise of getting or giving, but in fact both occur, for it is only by making oneself small enough to pass through the eye of a needle that one can expand to all infinity. On a yogic or tantric math one is developing latent powers beyond the ken of the ordinary mundane person,. but if the course is to succeed it demands the simultaneous surrender not only of the indulgence of desires but of the desires themselves. On a devotional path the perpetual craving is to love, give, surrender, to be nothing in the hands of God, but power pours into this nothing, this self-naughted worshipper. It is safer to concentrate on giving. As Christ said, only he who gives up his life will find it. By thus giving without seeking one attains the kingdom of heaven; and Christ also said, 'Attain first the kingdom of heaven and all else shall be added to you.' If one seeks to attain first all else, the kingdom of heaven is not likely to be added.
Before a man is drawn to the quest he is directly conscious of only one being, which could therefore be called 'this'; this which wants coffee for breakfast, this which has a toothache, this which decides to call on so-and-so or read such-and-such a book. Other people, things, events, are known to him only indirectly, through his senses (including his reason, which the Hindus call the "inner sense"). But the time may come when he apprehends being of another kind; a potent, unconfined, awe-inspiring, which he may think of as 'That'. Henceforth the dominant theme of his life is the relationship between 'this' and 'That', between the individual who experiences, classifies and decides and the dimly apprehended Reality. It may be largely a matter of mental training whether he regards 'That' as other than 'this' or as the hidden Self of it. In any case, theoretical conclusions help him very little. What opens before him is a dynamic venture, the attempt to subordinate 'this' to 'That'. Maharshi said, 'Under whatever name and form one may worship the Absolute Reality, it is only a means for realizing it without name and form. That alone is true Realization wherein one knows oneself in relation to that Reality, attains peace and realizes one's identity with It.'
continued.....
Siva temples sung about in Saiva Canons:
(Lesser known temples.)
tiruk kachi mEl thaLi: 631 501.
This temple is very close to the Kanchipuram Main Temple of Ekambarantha, on the west in about
two kms. mEl = West. thaLi = a temple on a higher level, like first floor of a building. This suburb is called PiLLaiyAr PaLayam.
When Vishnu wanted to have the form of Siva, as Tiru Jnana Sambandhar came and sang his songs, Vishnu is said to have got the form of Siva. This shrine of Vishnu is called Odha aruL Isar, one who got blessed
as the song is sung. Siva Lingam is on a different portal and he is called tiru mEl thaLi Isar. There is also another Lingam named Muktiswarar who is said to have heard the saint's song. In Kanchipuram, in all temples there is no separate shrine for Kamakshi in any temple! The main Kamakshi temple's goddess is said have been in formless state in all other temples! The tirtham (holy waters) is called Vishnu Tirtham.
Saint Tiru Jnana Sambandhar has mentioned this temple in 11 of his verses! Tiru Navukkarasar has mentioned this temple in 10 of his verses and Sundaramurti has mentioned this temple in 10 of his verses.
*****
'This' and 'That':
(Arthur Osborne - Mountain Path, July 1968).
continues.....
The attempt to do this is the quest. Becoming convinced of the identity of 'this' with 'That' is not realizing it, in fact it is only the preliminary position from which to set out on the quest of Realization. 'This' feels not only the power but also the grace and pervading beauty of 'That' and is strongly attracted towards It. Whether it calls 'That', 'God', or 'Self', 'this' is shaken by powerful ways of lover and devotion for it. The attraction is such that 'this' feels itself being drawn in to be devoured and merged in 'That' and senses that the absorption will produce the peace beyond understanding; but at the same time, 'this' struggles against being absorbed, clinging tenaciously to the life which Christ bade it give up. It still wants its own separate individual existence, its own decisions and enjoyments. Therefore, it may feel waves of resentment or actual hostility to 'That'.
'I sought to devour thee; come now and devour me; then there will be peace, Arunachala!' said Sri Bhagavan. That is why (except in the rarest of rare cases as that of Sri Ramana Maharshi) the quest is not a single simple achievement. Normally 'this' clings to its separate individual life with one hand while reaching out for the vast universal life with the other. And the two cannot co-exist. 'This' must surrender utterly to 'That' and consent to be devoured before it can merge in peace of Identity. And it fights against it persistently and cunningly, constantly changing its ground and weapons and tactics, when dislodged from one fortress slipping round the rear of the attacker and setting up another.
Hence the uneven course that the quest takes. It is never gradual, smooth ascent. It always goes in alternate waves of grace and deprivation, expansion and contraction, a phase when life is a lilt of beauty followed by one of harsh aridity when all that was achieved seems to have been lost and all grace withdrawn. That is because 'this' turning in love and humility to 'That' draws upon itself the grace which is uninterruptedly radiating from 'That', like light from the sun. Then it filches the grace for its own use or aggrandizement. Whether in thought or deed, it grows proud, considers the grace its own and thus interposes its own dark shadow before the luminosity of 'That', causing an eclipse and shutting off the flow of grace. Again and again it repeats this, learning only very gradually and by bitter experience. And it is only when, in final desperation, it brings itself to complete surrender that at last Peace comes. Then 'That' becomes 'This'. There is no other.
concluded.
Siva temples sung about in Saiva
Canons:
(Lesser known temples.)
tiru kacchi aneha thangAvadham:
631 501.
It is on the outskirts of Kanchipuram in about 3 kms. This is today called Kailasa Nathar Temple. There are several paintings on the walls, and the sculptural work is quite beautiful. Built by Pallava Kings. The Lingam is a large structure.
When Poosalar Nayanar built a temple in his mind, since he had no wherewithal, Siva went to his temple before visiting this temple built by the king.
Siva is called anega thangapatheswarar. There is no shrine for Uma as in all temples in Kanchipuram since Kamakshi is said to be in every temple without form. The tirtham is called ThANu tirtham.
Sundaramurti Swamigal has mentioned this temple in 10 of his verses.
*******
Karma Marga:
(Editorial by Arthur Osborne in
Mountain Path, Jan.1965).
"It is not meant that one should run from house and home, from wife and children and kindred, and flee out of the world, or forsake for his goods so as not to regard them; but he must kills and make as nothing his own self will."
- Jacob Boehme, Mysterium Magnum,
XII, 55.
Karma Marga is the path of action. It is often thought of today as more or less equivalent to social service and therefore the most suited path to modern times, but actually this is a misconception. As originally understood, it meant the path of ritualistic action such as austerities, sacrifice, formal worship, breath control, and incanations. In this sense it is the least, not the most suited to modern conditions. Whether aspirants seek the Goal through knowledge or devotion, few nowadays put their faith in ritualistic activity.
In its original form Karma Marga can prepare a man for the assault on the final peak, but it cannot make the assault. It must always fall short for the simple reason that action cannot transcend action, just as thought cannot transcend thought, just as philosophy may help a man to conceive of the Goal but can never carry him to it.
What is spoken of as Karma Marga today is actually a fusion of karma marga with either jnana marga or bhakti marga. Both these can be followed by a recluse and often have been. They do not necessitate outer activity. However, the modern tendency is to practice them in the life of the world, and this has created the type of compound path which often referred to as karma marga. This tendency has been authorized by spiritual Masters and is therefore to be regarded as a legitimate adaptation to the times and not a form of degeneracy.
First, the fusion with Jnana Marga. This was sponsored by the Maharshi Himself. In ancient times, Self Inquiry was a path for the world renouncer, to be practiced in silence and solitude. When the Maharshi re-adapted it to suit conditions of our age, his instruction was to practice it while continuing one's work in the world, coolly and harmoniously, without grasping or self interest, without the idea 'I am doing this'. 'There is no principle that actions can be performed only on the basis of the 'I-am-the-doer' idea, and therefore there is no reason to ask whether they can be performed and the duties discharged without that idea. To take a common example, an accountant working all day in his office and scrupulously attending to his duties might seem to the spectator to be shouldering all the financial responsibilities of the institution. But, knowing that he is not personally affected by the in-take or outgoing, he remains unattached and free from the 'I-am-the-doer' feeling in doing his work, while at the same time, he does it perfectly well. In the same way, it is quite possible for the wise householder who earnestly seek Liberation to discharge his duties in life (which after all, is his destiny) without any attachment, regarding himself merely as an instrument for the purpose.
continued.....
Siva temples sung about in Saiva Canons:
(Lesser known temples.)
kacchi neRik karaik kAdu - 631 501.
This temple, again on the outskirts of Kanchipuram on a road that goes just opposite Main Post Office. Today it is called tiruk kAli mEdu.
Siva is called Nageswarar. There is no separate shrine for Uma, as in the case of other temples, other than Kamakshi Temple. The tirtham (holy waters) is Indra tirtham. Mercury (Budha) is said to have prayed to Siva here. The idol of Sri Dakshinamurti is quite beautiful and the temple is worth
visiting to see the idol of Sri Dakshinamurti.
Tiru Jnana Sambandha has mentioned this temple in 11 of his verses.
******
Karma Marga:
(Editorial of Arthur Osborne, in Mountain Path, Jan. 1965):
continues.....
'Such activity is not an obstacle on the path to Knowledge, nor does Knowledge prevent a man from discharging his duties in life. Knowledge and activity are never mutually antagonistic and the realization of one does not impede the performance of the other, nor performance of the one the realization of the other.' 1
This is in conformity with the teaching of the Gita also. 'Your concern is only with action, not with its results. Do not be motivated by the fruit of action, but also do not cling to inaction.'.2
So also is the Maharshi's warning that you cannot find peace by mere physical renunciation, because whatever outer changes you may make in your life, your mind still remains with you, and it is this that has to be subdued. 'No one can remain physically actionless, even for an instant, for everyone is driven inevitably to action by the qualities (gunas) born of nature.'3
Outer renunciation, as the Maharshi warned, is seldom advisable. When it involves shirking of duties, it is actually pernicious. 'Renunciation of duties is not right. It is prompted by ignorance and is said to be tamsic.'4 'That renunciation is regarded as pure, which consists in performing duties, because they ought to be performed, while renouncing attachment and the fruit of one's actions.'5
1. The Teachings of Ramana Maharshi in His Own Words.
2. Bhagavad Gita II. 47
3. Bhagavad Gita III.5
4. Bhagavad Gita XVIII. 7
5. Bhagavad Gita XVIII. 9
What does this involve in practice?
Not social service. People who follow this path do not go out of their way to find and relieve social injustices or cases of ignorance, poverty and disease. On the other hand, they do not cause injustice or disharmony. They help to the best of their ability such as come their way needing help. They accomplish these tasks in life, both profession and family, as a function, a duty, a harmony, obtruding their self will as little as possible. By being harmonious they diffuse harmony. If all lived in this way, there would be no need for social service because they would be no exploitation of the weak by the strong, the poor by the rich, children by parents, or women by men and therefore no injustice to set right.
This path, as practiced by the Maharshi, can be called the modern form of Jnana Marga; but since it is performed in the life of the world and involves a life of activity, it can also be called a modern form of karma marga.
Swami Ramdas is an outstanding example of the fusion of karma marga and bhakti marga. In his early autobiography IN QUEST OF GOD, he tells how, while following the path, he traveled about India as a penniless sadhu, visiting Ashrams and Swamis, wandering through Himalayas, living in caves, traveling ticketless on trains, bullied by railway officials and police, and all the time calling on the name of Ram and seeing Ram manifested in all who met him, friendly and hostile. If one sadhu gave him a drinking vessel and another stole it, he would simply say, 'Ram is one form gave it and and in another form took it away.'
continued....
Siva temples sung about in Saiva Canons:
(Lesser known temples.)
tiruvan pArthaAn panam kAttur -
604 416.
This temple is on the bus route from Tindivanam and Kanchipuram in about 20 kms. One should see the signboard MoraNam, a village and get down and walk on a branch road for about 1 km.
Siva is called panam kAttu Nathar. Uma is called Amirtha Valli. The tirtham (holy waters) is a tank called Jada Tirtham. The holy tree (Sthala Viruksham) is Palm Tree.
Saint Sundarmurti has mentioned this temple in 10 of his verses.
There are two separate shrines inside the temple. One, where Sage Pulasthyar prayed to Siva. He is called Krupa Natheswarar and Uma is called Krupa Nayaki.
There is another shrrine where Sage Agasthya prayed to Siva. Here Siva is called thAla puriswarar and Uma is called Sthoola KomaLapadambAl.
There are two peculiar pillars sculpted in the temple. On one is Rama's image. Another is having VAli image. When you see from the pillar having Rama's image, Vali's image will not been and vice versa!
There are in all 6 temples where Palm Tree is the temple tree.
1. tirupanandAL.
2. tirup panaiyur.
3. tiru votthur.
4. puRavAr panam kAttur.
5. van pArthAn panam kAttur.
6. tirumazha pAdi.
*****
Karma Marga:
(Arthur Osborne.)
continues.....
Later, when he became a Swami and set up an Ashram, he would address all letters to men as 'Beloved Ram' and to women as 'Beloved Mother'.
On this path the devotee, training
himself to see God manifested in all, serves God in serving all, loves God in loving all. It is not social service but divine service since whoever he serves is, for him, a form assumed by Ram. It could be called Karma Marga in that it is a path of action and service to be followed, as well as by the householder as the Sadhu. It could be called Bhakti Marga in that it is a path of love, serving one's neighbor because by doing so one is serving God. It is a fusion of the two.
There is sanction for this attitude in other religions also. Christ mentioned it in saying, 'In as much as you do it to one of the least of these you do it also to me.' It would seem to be totally alien to Islam, which does not acknowledge the possibility of Divine Incarnation. And yet Moslem is told, 'Whichever way you turn there is the Face of God.' (Koran II. 15)
Whichever kind of Karma Marga may be followed, it raises the question of work or renunciation, an active or contemplative life. In most Christian monasteries the day is divided into periods of manual labor, study, prayer, and ritual worship, leaving little time for leisure and not a great deal of sleep. In a Buddhist monastery also a monk's time is usually fully occupied. Zen monasteries in particular tend to prescribe hard manual labor for monks.
A Hindu Ashram is a less formal institution. Properly speaking, it is simply the colony that grows up round a Guru, and therefore its character will vary with that of Guru in charge. There can, therefore, be an Ashram the discipline is rather lax and another where it is strict. Occupational work may or may not be demanded of the inmates. They may be required to carry on the entire maintenance of the Ashram, growing crops, preparing food, etc., It is not unknown for an Ashram to require a recruit to surrender his entire property to it, remaining henceforth as dependent on it as a monk on his monastery. One difference is that visitors and temporary residents are usually allowed at an Ashram, seldom at a monastery. They may or may not be subject to the same discipline as the regular inmates.
In its lack of formal routine, Sri Ramanasramam is rather exceptional.
The Maharshi Himself never organised an Ashram. The necessary framework was constructed around Him - a meditation hall, an Ashram office and a bookstall, a dining hall, post office, medical dispensary etc., A number of sadhus settled there and were set to work at one job or another - librarian, post master, cook, typist, gardener -- all the varied occupations necessary for running an institution. Other sadhus settled down outside the Ashram, neither working for it nor maintained by it. Married devotees built houses, establishing a colony round about; and what they did with their time was their own affair. Such sadhus and householders count as members of the Ashram in so far as they are devotees of Sri Bhagavan and obey the Ashram rules while on its premises, but the arrangement of their lives outside is up to them, as also their maintenance.
continued.....
Karma Marga:
(Arthur Osborne):
continues.......
This rather anomalous category of devotees raises the question of renunciation. When a Christian renounces the world, he normally enters a monastery. He has henceforth no property or family, but he has also no material insecurity. The monastery provides him with food, clothing, shelter -- all that he needs. It is much the same with a Buddhist monk, although in his case going out begging and thereby contributing to the monastery's upkeep is normally a part of his discipline of life. The monastic routine of life also shelters the monk from the mental insecurity that comes from lack of regular occupation.
The position of a Hindu sadhu or sannyasin is quite different. On renouncing property, family, and caste, he becomes homeless wanderer. Nobody is responsible for his maintenance. He is expected to wander, begging his food, and to accept whatever is given. If his presence makes a strong impression,
followers may gather around him and attend to his wants. If he has some skill that is valued, he may accept food and shelter from an Ashram in exchange for his services. In modern times it may even happen that he accepts an allowance from his formal family or from some benevolent householder. But by and large it can be said that he has no material security, no routine of life and no regular occupation.
During the Maharshi's lifetime one often heard people ask his permission to renounce the world and go forth as sadhus, but I never once heard him consent. "Why do you think you are a householder? The similar thought that you are a Sannyasi will haunt you even if you go forth as one. Whether you continue in the household or renounce it and go to lived in the forest, your mind haunts you. The ego is the source of thought. It creates the body and the world and
makes you think of being a householder. If you renounce it will on only substitute the thought
of renunciation for that of the family and the environment of the forest for that of the household.
But the mental obstacles are always there for you. They even increase greatly in the new surroundings. Change of environment is of no help. The one obstacle is the mind and this must be overcome whether in the home or in the forest. If you can do it in the forest why not in the home? So why change the environment? Your efforts can be made even now, whatever be the environment." (The Teachings of Sri Ramana Maharshi in His Own Words.)
continued....
Siva temples sung about in Saiva
Canons:
(Lesser known temples.)
tiru ooRal - thakkolam - 631 161:
The temple is close to Arakkonam in about 12 kms. The name "ooRal" which means in Tamizh, the flowing, sprouting came because from Nandi's (Bull's) mouth water is sprouting. The source of water is unknown.
Siva is called Umapathiswarar. Uma is called Umai ammai. The holy waters (tirtham) are a tnak called Parvati tirtham. Saint Tiru Jnana Sambandhar has mentioned this temple in 10 of his verses, in Canon 1.
The idol of Sri Dakshnamurti is very nicely carved. There is, for this reason, special puja for Sri Dakshinamurti on Thursdays. The crowd is more on Thursdays.
******
Karma Marga:
(Arthur Osborne) -
continues.....
It is to be noticed that Sri Bhagavan did not say, 'The mental obstacles remain the same for you in the new surroundings', but, 'They even increase greatly in the new surroundings.' And in fact, I have seen a number of pathetic cases of this. A man's professional work keeps his mind occupied on the surface, while at the same time permitting an undercurrent of remembering or meditation. Sri Bhagavan's injunction was to foster this undercurrent, to do one's work impersonally, asking oneself, 'Who does this work? Who am I?' One illustration of this that He gave was the actor who plays his part on the stage quite well although knowing at heart that he is not the person he acts and therefore not getting elated if the playwright has allowed that person final success or dejection if he has allotted him failure or a tragic death.
A man's professional work may be irksome to him. It often is. He may feel regretfully how much more progress he could make if he had the whole day free for spiritual practice. But before he takes the drastic step of renouncing his life in the world, let him first try for one single day occupying his mind exclusively with meditation or whatever spiritual practice he ma be performing from the time he wakes in the morning until sleep can no longer be held off at night, with only short breaks for necessary meals. He will find that he cannot hold his mind persistently to the quest even for one whole day. It is only on a high level of development that the mind ceases to demand outer activity. Deprived of the irksome but relatively harmless activity of professional work, it will turn instead to more injurious activities such as daydreaming, planning, scheming or social trivialities and, as the Maharshi said, the mental activities will
'increase greatly'.
Nor can the gap be filled by reading. A certain amount of reading is helpful and in many cases necessary, especially at the beginning, but excessive reading, can become a drug, dulling the mind and distracting from real spiritual effort. Once the mind is convinced of the basic truth of Identity, why re-convince it over and over again? Why study techniques that one is not going to use, theories that one does not need? Sometimes something one reads may become as a useful reminder and spur one on to greater or wiser effort, but much of it is just a drug to keep the mind occupied. It may even lead to a gluttony for useless facts or pride in possession of them or to arrogance at the thought of understanding more than the writer.
continued.......
Today I enjoyed reading David's post on Robert Adams.
http://sri-ramana-maharshi.blogspot.com.au/2008/06/robert-adams-on-self-enquiry.html
You think along these lines. ‘Where does the mind/”I” come from and to whom does it come?’
And you follow it deep, deep within yourself. If you do it correctly, you will realise there is no “I”, there is no mind, so there are no problems, and it’ll be over......
~ R.Adams
Karma Marga:
(Arthur Osborne -)
continues.....
Family ties may also seem irksome. It may appear that one would have a freer mind for Sadhana without them. And yet in most cases they can be made a discipline for subduing egoism, which is the purpose of Sadhana. Their removal all too often invites a upsurge of egoism, leaving a person free to think exclusively of himself, the impression he is making on others, his progress on the path, even his physical health and material needs.
Of course, if a sannyasin really renounces everything and has to beg and cook his food that may prove occupation enough, though not necessarily a nobler or more spiritually profitable activity than that which he has renounced. If, however, he retains sufficient means of subsistence to escape this need (as often happens nowadays) and his mind remains without any occupation other than Sadhana, there is grave danger of deterioration. Sex, which he rashly supposed conquered, may rise up again; or he may fill the gap by setting up as a guide to others when he should still be concentrating on his own progress. Or fall victim to some undesirable
activity or come under domination of some false guide or he may simply sink into boredom and trivialities from which he will eventually seek escape by renouncing the quest entirely. One who has seen so many cases of renunciation leading to deterioration can only advise people very earnestly to refrain and put up with irksome but protective outer shell of professional and family life.
Moreover, spiritual growth, like the growth of a seed, takes place in the dark. Grace sinks down into it like gentle rain. Progress may be the greatest when least visible, even when one is dejected and thinks one is falling back. To strip away from it the outer cover of routine life and try to subject it to the full day long glare of the conscious mind may do it incalculable harm. From this point of view also, it is better not to renounce.
This caution, however, does not apply to Christians or Buddhists thinking of becoming monks since, as I said above, the monastic routine of life is in most cases is quite an active Karma Marga, whether in the original or the modern meaning of the world. Or the same reason it may not apply to Hindus, thinking of dedicating their lives to the Ramakrishna Mission, since this is a new departure in Hindu spiritual discipline, having more in common with Christian monastic life than with the traditional Hindu sannyasi.
concluded.
Siva temples sung about in Saiva Canons:
(Lesser known temples.)
tiru pAcchur - 631 203.
This temple is close to tiruvaLLur and can be reached by bus. It is a large temple. pAcchu means in Tamizh, bamboo. Siva is said to have appeared as Lingam under a bamboo tree.
Siva is called pAcchur Nathar. Uma is called pasupatha nAyaki. The holy waters (tirtham) are a tank called Soma Tirtham. The temple tree (Sthala Viruksham) is bamboo tree.
Saint Tiru Jnana Sambandhar has mentioned this temple in 11 of his verses and Saint Tiru Navukkarasar in 21 of his verses.
There is a special shrine inside the temple with 16 stone images of Ganapati. This is famous and devotees come to specifically see these nicely carved Ganapatis.
******
COLD FEET:
Wasyl Nimenko:
(An interpretation of Carl Jung's behavior in India and his subsequent written explanation as to why he did not visit Sri Ramanasramam.
From Mountain Path, July - Sept. 2010 and Oct. - Dec. 2010)
In late autumn 1937, Carl Jung traveled to India at the invitation of the British Government to attend the celebrations of the University of Calcutta, where he would be awarded an honorary degree. Earlier in the same year, he had received two visitors from India: V. Subramanya Iyer, spiritual adviser to the Maharajah of Mysore, and his student Paul Brunton, author if A Search in Secret India. This meeting may have stimulated his desire to visit this ancient land of wisdom. Jung had also become aware of Sri Ramana through his friend, the great Indologist Heinrich Zimmer who wrote a book The Way to the Self, in which Sri Ramana figured prominently. Though we do not know for sure, it is likely that Jung considered the idea he should meet Sri Ramana who was seen at that time as an exemplary person who transcended the limitation of identification with the body and mind and immersed Himself in the Atman, the Self. He was a recognized phenomenon and therefore the question as to why Jung did not meet the Sage is worth
examining.
Jung sailed from Marseille and landed in Bombay. He visited Delhi, the Taj Mahal, Sanchi, Allahabad, Varanasi and then onto Calcutta. The Himalayas near Darjeeling impressed him deeply. He also visited the sacred sun temple at Konarak in Orissa. He was hospitalized for ten days in Calcutta due to a bout of dysentery and after recovery sailed to Madras and then onto Colombo where he explored the Buddhist temple of Kandy and nearby Buddhist ruins. After a stay at Trivandrum, he returned to Europe. The journey stimulated his groundbreaking study of alchemy, which he had been struggling with for years. He began to make sense of the deliberate archane language the alchemists employed bearing on the creation, not of material gold but the soul. He became so absorbed in this new alchemical approach that he never left the ship at Bombay at return leg.
continued.....
COLD FEET:
Wasyl Nimenko:
continues.....
During his travels in India Jung could not but be aware of Sri Ramana, particularly during his stay in nearby Madras. And he could not avoid making a decision whether to see Sri Ramana even if it meant deliberately not addressing the opportunity. Jung had borrowed his fundamental idea of 'the Self' from the east and especially the Upanishads, of which Sri Ramana was a living exemplar. Jung was at the time not only one of world's most influential psychiatrists but also a leading intellectual light in bringing the world the wisdom of East to Europe, and his proposed interaction with or comments on Sri
Ramana are still important today.
His comments about Sri Ramana can probably be best understood by reflecting on the origins of Jung's mental state which sheds new light on why he did not visit Sri Ramana. With this new insight we will argue that the actual reason for Jung not visiting Sri Ramana is quite different from the reasons he gave at that time.
In his essay The Holy Men of India (Collected Works of C.G. Jung, Volume 11), Jung gave a confusing picture of Sri Ramana, which also contains a degree of ambivalence. My research has led to the hypothesis that Jung was not just hesitant towards Sri Ramana but actually duplicitous. If we learn more about the people who knew Jung and his own later writing this should enable us to penetrate defences and reveal the truth about why he deliberately avoided Sri Ramana and then tried to conceal it.
One apparent obstacle to a right understanding is that Jung, who was without any doubt an extraordinarily intelligent man, suffered from prolonged mental illness. At first it seems difficult to understand him but this is really only because he concealed so very much about himself in the Holy Men of India and in his autobiography. However, Jung left a trail of evidence in his other later correspondence. My criterion to try to understand Jung is rather like trying to understand a multifaceted precious stone. The only way to understand it is to see the different qualities of each facet. Perhaps this approach will enable us not to judge but understand him and his legacy and why he behaved the way he did.
Jung's early childhood experiences had a profound effect on him. He came from a deeply religious family. His mother was the daughter of a theologian and his father was a pastor. Two of his paternal uncles and eight of his maternal uncles were ministers in the Protestant Church. But Jung's family environment was very troubled and his mother had serious and enduring mental health problems. Today the child Jung would on the 'at risk' register for children. (Jung,C.J. Memories, Dreams and Reflections, recorded and edited by Aniela Jaffe, New York, Vintage Books, 1989.).
continued......
Siva temples sung about in Saiva Canons:
(Lesser known temples.)
tiru veNpAkkam - 602 023:
This temple can be reached from tiruvallur. It was originally in the place where the Poondi Reservoir now stands. The temple was removed stone by stone and re-installed nearby.
Siva is called veNpAkka Nathar. Uma is called minnal oLi ammai, one who is like lightning flash. The tirtham (holy waters) is a tank called Kailasa Tirtham. The temple tree (Sthala Viruksham) is ilandhai tree,
Saint Sundaramurti has mentioned this temple in 11 of his verses.
The Nandi's (Bull's) one horn is broken. There is also a shrine for Saint Sundaramurti Swami.
The village and the temple is nowadays called tiru vaLam puthur.
*****
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Wasyl Nimenko:
continues.....
"Jung's mother had a nervous breakdown when he was three years old, which resulted in a long separation while she recovered in hospital. Later, he suffered a series of anxiety dreams whose terrors would frequently wake him in the night. He also described visual hallucinations similar to those experienced by schizophrenics in a psychotic episode. (Brome,Vicent, Jung: Man and Myth, Macimillan, London, 1978).
When he was a young boy he had already begun rebelling against Christianity. In his autobiography Jung described an important fantasy when he was eleven or twelve. This seems to be the first evidence of his rejection of Christianity.
"I saw before me the cathedral, the blue sky. God sits on his golden throne, high above the world and from under the throne an enormous turd falls upon the sparkling new roof, shatters it and breaks the walls of the cathedral asunder.
"It was as though I had experienced an illumination. A great many things I had not previously understood became clear to me. That was what my father had not understood, I thought. He had failed to experience the will of God, had opposed it for the best reasons and out of the deepest faith. And that was why he had never experienced the miracle of grace, which heals all and makes all comprehensible . He had taken the Bible's commandments as his guide." (C.J. Jung, Memories, Dreams, Reflections.)
Although this seems to be Jung just rejecting Christianity, it is also the first rejection of a male father figure whom he looked up to. This was to happen twice more. In one of his letters to Freud who had become his mentor, Jung admitted that he was traumatized as a boy by a middle aged close friend of the family, whom he worshipped. (McGuirre, William -edited- The Freud / Jung Letters, Princeton University Press.)
Freud neither acknowledged this sensitively written and surprising confession, nor validated Jung's trauma, which might have been the first step in healing Jung's area of obvious distress. Freud demonstrated an appalling lack of compassion. Jung's reaction is unknown but knowing how sensitive he was he would probably have been disappointed and perhaps began to see that Freud, like his father and the trusted abuser, was flawed.
Jung had looked up to Freud not just as a father figure but almost like god-like father. His acrimonious split with Freud after their last meeting on September, 8, 1913, resulted in a four year period between 1914-1918 of mental illness which he describes as a psychotic breakdown. During his illness Jung had a vision which he
interpreted as being prophetic and not psychotic.
"Towards the autumn of 1913, the pressure which I had felt was in 'me' seemed to be moving outwards, as though there was something in the air. The atmosphere actually seemed to me darker than it had been. I saw a monstrous flood covering all the northern and low lying lands between the North Sea and Alps. When I came up to Switzerland I saw that the mountains grew higher and higher to protect our country. I realized that a frightful catastrophe was in progress. I saw the mighty yellow waves, the floating rube of civilization, and the drowning bodies of countless thousands. Then the whole sea turned to blood. The vision lasted about one hour." (C.J. Jung, Memories, Dreams, Reflections.)
continued....
COLD FEET:
Wasyl Nimenko:
continues....
Jung chose to interpret the dream as a precognition of the First World War when it, in psychiatric terms, a psychotic episode. Jung was operating the simple defense mechanism of intellectualizing what had happened. But surprisingly h took this event further because he began to think that his special insight and his understanding of the unconscious processes enabled him to prophesy the future.
My psychotherapy teacher at Oxford, Anthony Storr, interviewed Jung on April 14, 1951. Storr was a respected English psychiatrist and author who was well known for his piercingly accurate psychoanalytical portraits of historical figures. He was convinced that Jung's experience during this four year period was a severe psychotic illness:
"Although I wrote earlier that I did not accept R.D. Laing's theory that psychosis is a path to higher wisdom, there are a few cases of rather acute episodes of psychotic illness from which the patient emerges changed and perhaps enriched, and this sequence of events appears to be particularly common in those who become gurus because of the revelation which enriches them forms the basis of their subsequent teaching. Jung clearly suffered from hallucinations and episodes of depersonalization. (Storr, Anthony, Feet of Clay: A Study of Gurus, HarperCollins Publishers, 1996).
A large part of Jung's four years mental illness and recovery involved healing and re-inventing himself. This obviously meant developing a functioning ego which was acceptable to the wider world. In his healing, Jung strived to achieve meaning. His salvation was to develop his own theory of reality known as Analytical Psychology. He had broken away not only from his father's religion, but also from Freud. His life and work was an attempt to find a substitute for religion, a secular form of salvation, and perhaps from the distress of his parent's wounds. He understood all too well the fact that 'what is not resolved will be repeated'.
Storr said that when he met and interviewed him, Jung believed that he was a prophet and a guru. Storr was fascinated by gurus and in his book Feet of Clay, he examines with humane insight several gurus such as Georgei Gurdjieff, Rudloph Steiner, Bhagavan Sri Rajaneesh, Jung, Sigmund Freud, Ignatius Loyola, and Paul Brunton. He is particularly explicit that Jung was a guru.
continued......
Siva temples sung about in Saiva
Canons:
(Lesser known temples.)
tiruveRkAdu - 600 007.
tiruveRkAdu is nowadays more famous for the karumAri amman (Devi) temple. However, there is also one ancient Siva temple about 1 kms from the Devi temple. Both the temples are quite close to Chennai city.
Siva is called Vedapuriswarar. Uma is called VEl kaNNi ammai, the one with javelin like eyes. The tirtham (holy waters) is a tank named VEl kaNNi tirtham.
Tiru Jnana Sambandhar has mentioned this temple in 11 of his verses. This is also the birth place of Moorga Nayanar, one of 63 Saiva Saints. His idol is between dwara balakas, the guardians of Siva Temple.
This temple is also called vada vEdaraNyam, the North vEdraNyam, the to the north vedAraNyam - called tirumaRaikAdu. Sage Agasthya is said to have seen the Siva -Uma wedding here.
*****
COLD FEET:
Wasyl Nimenko:
continues.....
" 'What I am writing now,' he told me 'is pure poison. But I owe it to the people.' I was taken aback by this remark at the time, for I knew no ordinary psychiatrist would talk like that of 'my people'. That is the statement of a guru. Jung's disciples might be few, but he had no doubts about his position." (Storr, Anthony, Feet of Clay, A Study of Gurus.)
Jung's behavior as a prophetic guru would have made it very difficult if not impossible for him to meet Sri Ramana, who as a genuine guru
would have called into question, albeit in silence, Jung's claim to be someone with the special abilities of an authentic guru.
It seems that Jung only intellectually understood Sri Ramana's practice of Self inquiry resulting in the displacement of the ego by the Atma - 'the Self'. Jung argued that Sri Ramana might not have transcended His ego.
"The goal of Eastern religious practice is the same as that of Western mysticism; the shifting of the center of gravity from the ego to 'the Self', from man to God. It is evident that Sri Ramana has either really been more or less absorbed by the Self, or has at least struggled earnestly all His life to extinguish His ego in it."
(The Collected Works of C.J. Jung, Volume 11.)
Jung's error was to question Sri Ramana state by using psychological analysis, for psychology is a subject limited to the study of the mind. What Sri Ramana practically demonstrated transcends psychology because the Atman is beyond the mind. Jung admits this in his own way.
"The equation Self = God is shocking to the Europeans. As Sri Ramana's statements and many others show, it is a specifically Eastern insight, to which psychology has nothing further to say except that it is not within its competence to differentiate between the two. Psychology can only establish that the empiricism of the 'Self' exhibits a religious symptomatology, just as does that category of assertions associated with the term God. (ibid.)
Jung says that his own field of psychology is not competent to understand the Atman in which Sri Ramana was merged. But what Jung does not say is equally important. Jung never admits that he made any attempt to merge himself in the Atman as Sri Ramana did. In fact, he disparaged the notion that the loss of ego was either crucial or even feasible. This may explain, in part, why he deliberately avoided meeting Sri Ramana. Jung was in some way the complete opposite to Sri Ramana because he was a man of the mind, of expansive thinking and of new ideas. Jung believed we should have what he called a healthy ego using mythology, archetypes, dream analysis and psychoanalysis to bring about Self Individuation as he calls it. His thinking mind was everything to him. Jung literally spoke volumes about this in his Collected
Works and in his correspondence.
continued....
COLD FEET:
Wasyl Nimenko:
continues....
It is highly unlikely that Jung ever tried to actually practice Sri Ramana's Self Inquiry and perhaps he never even entertained the thought of doing this because it involved ignoring his ego, which would have been threatening to his new intellectual belief system and secular form of salvation.
I suspect that Jung probably couldn't have afforded another long episode of psychosis and that most likely, he got cold feet about meeting Sri Ramana. He had built up not just a reputation but a whole international following of disciples, with him as the guru of a new age psychology. This was the glue that held his ego together. With his history Jung was not going to lose that sense of certainty again. On a broader level, another interpretation could be that Jung swadharma was to reveal in the powerful myths of Western civilization the means for redemption and any interaction with Sri Ramana may have interfered with his chosen destiny.
Sri Ramana's message could be seen as a simple and practical way of immersion in the Self, without all the apparatus of the new intellectual Analytical psychology Jung described. In the early days of psychology, Jung stated that he was not the sort of man to support anything he had not discovered himself. In his autobiography this is the fundamental reason for him taking a stand against the holy men in India.
"I studiously avoided all so called holy men. I did so because I had to make do with my own truth, not accept from others what I could not attain on my own. I would have felt it as a theft had I attempted to accept their truth for myself." (Memories, Dreams Reflections).
Jung was very serious about deliberately avoiding the holy men especially one who may jeopardise his life'w work. He seemed closed to anyone else's vision of the truth. This is in keeping with Anthony Storr's assessment of him being a guru. One could postulate that Jung was not only arrogant and rigid about truth but also about what he claimed to actually know.
Although Jung referred to his ideas as a subjective confession and said that he did not want to force them on others, there is no doubt that he believed that he had privileged access to a realm beyond consciousness. When John Freeman interviewed Jung, he asked him: " 'Do you believe in God?' Jung famously replied. 'Now? Difficult to answer. I KNOW. I don't need to believe. I know.' When talking about dreams Jung said to me: 'Every night you have the chance of Eucharist'. And I have been told that the coterie of close disciples who knew him well waited hopefully every morning
to hear it if the great man had had another significant message from the unconscious." (Feet of Clay: A study of Gurus).
continued....
Siva temples sung about in Saiva Canons:
(Lesser known temples.)
tiru voRRiyur: 600 019.
This temple is close to Chennai city, about 12 kms. Siva is called Adipuriswarar. Uma is called vadivudai ammai. The holy waters (tirtham) are a tank called Parama tirtham. The temple tree (Sthala Viruksham) is Magizha tree. In Tiruvannamalai too, the Sthala Viruksham of Arunachaleswarar Temple is Magizha tree.
Saint Tiru Jnana Sambandhar has mentioned this temple in 11 of his verses. Saint Tirunavukkarasar has mentioned this temple in 41 of his verses. Saint Sundaramurti has mentioned this temple in 10 of his verses.
A king called mAnthAntha during famine has advised that all temples should thereafter have only lesser contribution from the king. The order was changed into 'excepting
TiruvoRRiyur' at night by Siva. Hence Siva is called ezutthaRiyum PerumAn, one who knows the words of the order!
Kaliya Nayanar, one of the 63 Saiva Saints was born here and was serving the temple by lighting lamps everyday. He attained the abode of Siva for this noble deed. Saint Sundarmurti married his second wife, Sangiliyar in this place. The marriage is said to have taken place under the Magizha tree. Hence there is a special festival in the month of Magha (mAsi in Tamizh) in this temple.
There are several Lingam idols in this temple. The main Lingam is always covered with a casket and only on the full moon day of Kartikai month, the casket is removed to do abhisheakam for the Lingam. The story goes that the Lingam is made of pure emerald gem.
There is also one more Lingam called Adi Lingam to the north of the main shrine. There are also metal idols for Saint Sundarmurti and his wife SangiliyAr, in the wedding dress.
Nandi (the bull of Siva) wanted to see the dance of Siva on the evening of pradosha and he was accordingly shown the dance on the pradosha evening.
There are also metal idols of Vishnu, Brahma and Sage Romesa. Sage Agasthya is said to have seen the wedding celebrations of Siva and Parvati in this place. Saint Tirunavukkarasar's temple is about 1 km. from this temple.
Sage Pattinathar had tasted sugar cane sweet in this place and also attained moksha.
The temple is also connected with VaLLalAr Ramalinga Swamigal. He was praying to the goddess vadivudai ammai daily, by walking from Kandaswami Temple, which is in North Chennai. Large number of devotees come to this temple on Tuesdays and Fridays, particularly ladies, to pray to vadivudai ammai.
*****
COLD FEET:
continues.....
There is also another person I knew, who like myself, had an indirect connection with Jung and this was a long term Dutch resident of Tiruvannamalai, J.J. de Reede or Hamsa as he was known. His mentor, Dr. Gualthernus Mees was a Dutch sociologist and a friend of Jung. I remember well our first conversation in the early 1980s.
'You told me that a friend of yours knew Jung very well.'
'Yes. I was tortured in a POW camp in Java during the Second World War and was brought to the mountain to recover by another Dutch man called Dr. Mees. Jung stayed at Dr. Mees's house in Trivandrum during his visit to India. Jung kept in touch with Dr. Mees after returning to Europe.'
'Why do you think Jung did not visit Tiruvannamalai?'
'Well,... apparently there was a lot of thought that he may have been overcome by Sri Ramana, by His authenticity. You see Jung was a mystic and Sri Ramana was an 'ordinary man'. Jung was fundamentally a psychological guru and a mystic.'
Curiously Jung is very critical of Sri Ramana in his letter to Dr. Mees. Like Zimmer, Dr. Mees strongly encouraged Jung to visit Sri Ramana, but was probably left surprised and disappointed by Jung's avoidant behavior. In his letter to Mees, Jung refers to Raman Pillai, who was not disciple of Sri Ramana. It is very uncharacteristic of Jung to get such an important detail wrong but what is worse is that he doesn't seem to care and just rationalizes it by a sweeping generalization.
"I'm sorry that I was under the impression when we met in
Trivandrum that you introduced your friend Raman Pillai as a remote pupil of Sri Ramana. This however doesn't matter very much, since the basic coincidence of most of the Indian teaching is so overwhelmingly great that it means little whether the author is called Ramakrishna or Vivekananda or Sri Aurobindo, etc.,' (Letter from C.G. Jung to Gulthernus H. Mees, Sept. 1947, C.J. Jung: Letters ed. Gerhard Adler, Princeton. 1973, Volume 1).
Jung not only generalizes, which reveals his lack of understanding of the subtleties of Indian spirituality, he repeatedly uses the excuse that Sri Ramana was just the same as any other Indian teacher to explain why he avoided meeting Him.
continued.....
Subramanian/friends,
I have posted earlier about swami Jnanananda Giri,A swiss swami who settled in Dehradun India.
The Man who Made the Diagnosis of C.G. Jung Go Wrong
Swami Jnanananda is originally from Zurich in Switzerland. He is sixty years old, more or less, and has lived for almost forty years in India. His mother, some months after his departure, began to get worried about the choices of her son and went to see C.G. Jung, his friend in Zurich. She submitted to him the case of her offspring. "It is a crisis of adolescence" said the old psychoanalyst, at that time at the summit of his glory. "Do not worry; he shall soon come back." Unfortunately for Jung, the said boy never came back and forty years later, from his remote Himalayas, he comments smiling: "Jung, he was very young."
Swami Jnanananda became interested in India and yoga through reading The Autobiography of a Yogi by Yogananda Paramhamsa. He came by road, via hitchhiking, when this was not done. Some people dropped him at the Indian border, on the Pakistan side. He passed the no man’s land and was stopped on the Indian side by two big Sikh soldiers of fierce appearance: "No entrance! Why do you want to enter India?—In order to practice yoga!" The Sikhs, a bit disconcerted, talked among themselves for a long minute. At the end one of them asked: "Do you have a guru?" Jnanananda, who at that time never doubted anything, answered: "Yes!" The countenance of the Sikhs cleared up: "Welcome!" and it was in this way, pedibus cum jambis (on foot) that our Swiss man entered India never yet to leave. On reaching Calcutta, he quickly met with some gurus of the Kriya-Yoga line (the technique of Yogananda), chose one at the end of a week and remained faithful to him until his death nine years later. Afterwards, he travelled for a long time in India, meeting all kinds of yogis and living on alms. His method was to wait standing before a house for some minutes without asking anything, silently. If somebody came out to give him something to eat, well and good; if nobody came well and good the same and he continued on his way.
He stays with great simplicity in a small hut on the slopes of the Himalayas, below Mussoorie, and often receives Indian or Western visitors, though he does not have an ashram.
You may read about this swamiji from this book featured here:
http://www.newlives.freeola.net/interviews/6_swami_jnanananda_giri.php
This book also features an interview with David as well.
Namaskar.
COLD FEET:
Wasyl Nimenko:
continues....
"For the fact is, I doubt His uniqueness; He is a of a type which always was and will be. Therefore it was not necessary to seek Him out. I saw Him all over India, in the pictures of Ramakrishna, in Ramakrishna's disciples, in Buddhist monks, in innumerable other figures of the daily Indian scene, and the words of His wisdom are the sous-entendu of India's spiritual life." (Collected Works of Jung, Volume 11).
Jung vindicates his decision not to meet Sri Ramana by saying that Raman Pillai had surpassed Sri Ramana Maharshi, and that nothing better could have happened to Jung by meeting Him.
"Be that as it may be, in this modest, kindly, devout, and childlike spirit I encountered a man who had absorbed the wisdom of the Maharshi with utter devotion, and at the same time had surpassed his master notwithstanding his cleverness and holiness, he had 'eaten' the world. I acknowledge with deep gratitude this meeting with him. Nothing better could have happened to me. The man who is only wise and only holy interests me about as much as the skeleton of a rare sauiran ( a lizard)". (ibid. para 952).
In his letter to Dr. Mees, Jung seems not to know much, if anything, about Sri Ramana's teachings.
"I wonder wherein His self realization consists and what He actually did do. We know this running away business from parents etc., with our saints, too! But some of them have done some something tangible - if it was only a crusade or something like a book or the Canto di Sole. I had a chance, when I was in Madras, to see the Maharshi, but by that time, I was so imbued with the overwhelming Indian atmosphere of irrelevant wisdom and with the obvious of Maya of this world that I didn't care anymore if there had been twelve Maharshis on top of each other." (Letter from Jung to H. Mees, Sept. 1947).
In evaluating this sharp retort of Jung's one can make the argument that after the energetic tour of North India which had profoundly affected him, along with his recent illness. Jung was so overloaded with intense impressions hat he could not absorb more for fear of jeopardizing his hard won balance. He was in a state of rebellion and retreated into an intense study of Western alchemy fueled by the insights he had gained during the trip.
In conclusion, Jung's wonder at who Sri Ramana was in The Holy Men of India, is essential in understanding Jung's ambivalent comments about the Sage of Arunachala because it is the only time Jung openly admits he doesn't understand Sri Ramana at all. This is a compelling evidence to infer that Jung's approach to the Vedantic understanding of the Atman was purely intellectual and inadequate.
Jung's hazy intellectual grasp of Sri Ramana's immersion in the Self is important to understand because Jung was misguided by fear of a mental breakdown. The Eastern realization is that the Atman, 'the Self' is Sat Chit Ananda and can only be understood by practical experience. Yet Jung talks about the Realization of the Self in the same way as someone who has never flown a plane describes what a plane looks like and what it does but ultimately has neither the urge nor the competence to fly it. It appears that he could not have afforded to try and experience the naked realization of the Self as bliss-consciousness-being, for fear of a relapse into a psychotic illness similar to the one after his traumatic split with Freud.
We shall see in Part II, the role of Paul Brunton, who may have influenced Jung's decision not to visit Sri Ramanasramam.
Part I - concluded.
continued.....
Dear Ravi,
Thanks for the link about Jnanananda Giri's estimate of Jung. I shall go through that.
Subramanian. R
Siva temples sung about in Saiva Canons:
tiru validAyam - 600 050.
This place which is on the outskirts of Chennai city, is nowadays called pAdi. There are buses from the city. The temple is near TVS Lucas factory in pAdi. Brahaspati and Hanuman are said to have prayed to Siva here.
Siva is called valithAya nAthar. Uma is called Jagadambika. The holy waters (tirtham) are a well called valithAya tirtham.
Saint Tiru Jnana Sambandhar has mentioned this temple in 11 of his verses.
**********
COLD FEET - PART II -
Wasyl Nimenko.
(From Mountain Path, October - December 2010.
*
The possible influence of Paul Brunton on Carl Jung. The writings of Jung and their importance today in removing obstacles and doubts about the spiritual path.
*
Although Paul Brunton extolled Sri Ramana in his 1934, book A Search in Secret India, (London, Rider & Co.) which had major impact on many readers. I will agree that Brunton may well have had also a strong influence in ensuring that Jung did not visit Sri Ramana. In the interim between 1934 and 1937 when Jung visited India, Brunton had fallen out with Sri Ramanasramam, due most likely to a serious disagreement with Swami Niranjananda, the younger brother of Sri Ramana and administrator of the Asramam. In Talks with Sri Ramana Maharshi, Sri Ramana was asked about someone who had clearly made unfavorable comments about either Himself or the Asramam. Brunton had been at Sri Ramanasramam earlier in 1936.
Talks dated September 27, 1936.
"A certain devotee asked about some disagreeable statements made by a certain man well known to Maharshi."
"He said, 'I permit him to do so. I have permitted him already. Let him do so even more. Let others follow suit. Only let them leave me alone. If because these reports, no one comes to me, I shall consider it a great service done to me. Moreover, if he cares to publish books containing scandals of me, and if he makes money by their sale, it is really good. Such books will sell even more quickly and in larger numbers than others. Look at Miss Mayo's book. Why should he not also do it? He is doing me a very good turn.' Saying so, He laughed. (Talks No. 250)." Sri Ramana was unaffected the negative publicity.
In another of his books, The Hidden Teaching Beyond Yoga, punlished in 1941, Brunton complains that he didn't get the guidance he wanted from Sri Ramana. He also seemed very disgruntled with everything to do with Sri Ramana and Sri Ramanasramam.
"But during my last two visits to India it had become painfully evident that the institution known as the Asramam which had grown around Him during the past few years, and over which His ascetic indifference to the world rendered Him temperamentally disinclined to exercise the slightest control, could only greatly hinder and not help my own struggles to attain the highest goal, so I had no alternative but to bid an abrupt and final farewell." (Brunton Paul, The Hidden Teaching Beyond Yoga).
However there was a major shift in his perceptions in 1936, when he returned to the Asramam and it is very likely that he made the disagreeable statements which Sri Ramana found so amusing. Jeffery Meson describes how Brunton spoke with Indian journalists about Sri Ramana.
"What exactly happened between PB., the Mahrshi and the Maharshi's brother is not known. But whatever it was evidently PB gave interviews in the Indian papers that the brother did not find satisfactory and it soured the relationship between all the three men." (My father's Guru: A Journey through Spirituality and Disillusion. New York: Addison-Wesley, 1993).
continued.....
COLD FEET: Part II:
continues....
If Brunton made the disagreeable statements in 1936, it appears he had terminated his relationship with Sri Ramana, and it could be argued that this may have discouraged Jung from visiting Him. Jung met Brunton in early 1937, along with Brunton's new guru V. Subramanya Iyer. But instead of Jung meeting Sri Ramana when he visited India, the following year, as he was encouraged to do by Heinrich Zimmer, Jung visited Brunton's new guru, Iyer who was the guru of the Maharajah of Mysore. After returning from India, Jung continued to write to Iyer who had similar intellectual approach which Jung probably favored over the apparently simple but subtle, direct approach of Sri Ramana. It is perhaps with a wry smile we read that Jung in his autobiography Memories, Dreams and Reflections, made an observation that given the choice between going to heaven and talking about it, mostly people would prefer to talk about it.
Paul Brunton is another guru whom
Anthony Storr describes. If Brunton's predicament with Sri Ramana was the main cause of Jung not meeting Sri Ramana then his mental state is also worth looking at to see how he might have influenced Jung. Brunton's real name was Raphael Hurst and Storr describes him as follows:
"Brunton exhibited many of the traits and forms of behavior characteristic of gurus. He was secretive about his origins and revealed nothing of his personal life in any of his books. If one claims, as he did to have had many previous lives and to have come to earth from another planet, the less that is known about the actual circumstances of one's birth and childhood the better. Brunton's claim to wisdom largely rested upon memories derived from his previous incarnations and upon his assertion that higher beings residing in other parts of the universe had passed on their esoteric knowledge to him!" (Storr, Anthony, Feet of Clay, A study of Gurus, Harper-Collins, 1996).
Uncharacteristically, for a psychiatrist and psychotherapist, Storr shows an astonishing deliberate lack of interest in the circumstances of Brunton's birth and also his childhood, which he does not need to explain. Essentially Storr was rather bluntly saying that there are some things best left unsaid. He is characteristically perceptive about Brunton's thinking.
"Although Brunton narcissistically claimed that he was particularly spiritually advanced, and that he possessed an aura of such strength that is protected him against evil assaults, he was also frightened of insanity. However, his paranoid delusions of persecution served to been even more successful, and thus perceived his self esteem." (ibid.).
continued....
Siva temples sung about in Saiva Canons:
(Lesser known temples.)
vada tirumullai vAyil - 609 113.
vada in Tamizh means North. The temple is tirumullai vAyil in North. There is one then tirumullai vAyil, South tirumullai vAyil in southern Tamizh Nadu. The temple is on the outskirts of Chennai city, near Ambattur, close to tiru validAyam.
Siva is called MAsilAmaNi Iswarar. Uma is called Kodiyidai NAyaki, the one with creeper like waist. The tirtham (holy waters) is a tank called Subrahmanya tirtham and the river PAlAru (mostly dry) is also the tirtham. Saint Sundarmurti has mentioned this temple in 11 of his verses.
In the shrine of Siva on either side there are two veL erukku (white erukku) trees. The trees are said to have medicinal value. On the trees there is metal cover in the middle. The devotees buy sandal wood paste or sandal wood oil and rub it on this metal cover to get cured from diseases.
Nandi (the Bull) is placed looking at the entrance of the temple and not looking at Siva Lingam.
Sundarmurti sang his verses, after he became blind (in TiruvoRRiyur) by coming to this temple with a devotee guiding him. He mentions this when he said in his verse, - please remove my great misery - padu thuyar kaLaivAi....
*****
COLD FEET:
continues.....
Masson was much more critical about Brunton's claim to know Sanskrit because Masson not only had a Ph.D in
Sanskrit from Harvard but he was a professor of Sanskrit at the University of Toronto. Brunton lived in his parent's household for some considerable time.
"The more I learned about India, the more I realized how little PB knew actually. This began to enrage me. I felt I had been taken in, duped. It was all a trick. PB knew no Sanskrit, knew no texts, invented things, lied, cheated and stole, intellectually speaking. How could I have been so stupid? In spirit, PB might have been like the Indian sages he idolized. His ideas may have been similar to theirs. But he did not represent any tradition, any body of knowledge, any other person, in fact anything at all. He was just a hodgepodge of misread and misunderstood ideas from an ancient culture, he did not know or understand. In this sense he was a phony, a charlatan, a mountebank, an impostor, a quack. I could not find enough words to to describe my disappointment. (My Father's Guru: A Journey through Spirituality and Disillusion.).
I would temper the above observations of an author who has colored his memoir with the bitter animus of one whose childhood dreams were shattered when he realized his mentor had feet of clay. We need to view this disillusionment with some degree of equability. Brunton was primarily interested in the ability of yoga and other traditional disciplines in the transformation of consciousness and whether he knew Sanskrit and understood the intricacy of Hindu dharma is, in the end, beside the point. The proof, as they say, is in the pudding and one can observed in the later photographs of Brunton and in his later jottings, an uncommon degree of sensitivity and sagacity.
Storr once again shows humane insight into Brunton in the closing words of his chapter on Brunton's mental state.
"The diagnosis of mental illness should not be made on the evidence of beliefs alone, however eccentric they may appear. I have tried to demonstrate that a new belief system whether it is considered delusional or not, is an attempt at solving problems. Striving to make
sense of strange mental experiences is only one example of the universal human desire to bring order to chaos. (Feet of Clay, A Study of Gurus.).
In the 1930s Brunton had a major influence in the West about Eastern spirituality and his A Search in Secret India inspired many to visit Sri Ramana. Among them was Alan Chadwick who became a stalwart in the Asramam from mid 1930s. Today, his books continue to inspire many on the spiritual path. It would indeed be ironic, if this very same author had in some way helped dissuade Jung from seeing Sri Ramana.
A curious fact in respect to Brunton which has never been properly explained is the extensive use he made of Sri Bhagavan's teachings without acknowledgment.
(Chadwick, A.W. A Sadhu's Reminiscences of Ramana Maharshi. See also the website http://www.members.shaw.ca/jgfriesen/index.html
We also have yet to read a comprehensive biography of Brunton. His son Kenneth Hurst did write a hagiography a few years after his demise but the facts were highly selective and raised more questions in a reader's mind than it answered.
Continued....
COLD FEET:
continues...
Returning to the question of Jung we should be aware that what Jung wrote about Sri Ramana in his chapter The Holy Men of India, was originally used as an introduction to Zimmer's book The Way to the Self (Zurich: Racher, 1954.) and this was heavily edited before it was used as the introduction to the The Spiritual Teachings of Ramana Maharshi, (Boston Shambala, 1988). This was almost certainly edited because certain people who were really aware of Sri Ramana'a authenticity could obviously see what Jung wrote about Sri Ramana was unacceptable because Jung's hesitancy seemed uncharacteristically ambivalent.
There is a compelling evidence shown in Part I, which shows there were several powerful forces influencing Jung at that time of his visit to India which discouraged him from visiting Sri Ramana and explained his apparent ambivalence in the Holy Men of India.
Jung's understanding of the Self was from an intellectual point, not from one of experiencing the Atman - 'the Self' through existence-consciousness-bliss. Jung borrowed ideas from the East about the atman - the Self but when he was faced with the task of meeting Sri Ramana, the person known and honored as authentic guru, he studiously avoided meeting Him.
He describes Sri Ramana being absorbed in the Self but admits to not understanding Sri Ramana's Self Realization or what He actually did do. He also admits that his field of psychology is not competent in understanding the Eastern insight of the atman - the Self. This begs the question, 'Why exactly is Jung who is a psychologist being so critical?' When we look at his later correspondence, it proves that Jung concealed the truth about why he did not meet Sri Ramana and why his description of Sri Ramana vacillated in the Holy Men of India.
In later correspondence, Jung is for the first time, actually honest and confesses that he was clearly aware of the profound danger he would be in if he delved further into the East. It is only logical to extrapolate on this that the person who represented the gravest risk to Jung of losing his roots again, was the person he wrote most about in the East and that was Sri Ramana.
"Eastern philosophy fills a psychic lacuna in us but without answering the problems posed by Christianity. Since I am neither an Indian nor a Chinese, I shall probably have to rest content with my European presuppositions, otherwise I would be in danger of losing my roots for a second time. This is something I would rather not risk, for I know the price one has to pay to restore continuity that has been lost. (Letters to Countess Elizabeth Klinckowstroem, Letter 2.).
continued.....
Maha Puja Day - 13.06.2012:
Mother Azhagamma's Videha Kaivalyam:
Today is Maha Puja Day, the day on which Mother Azhagamma merged in Arunachala, in the year 1922, Krishna Paksha Navami. (ninth day of waning moon.)
In Sri Ramanasramam, special pujas are being held today for Matrubhuteswara Lingam and metal idol (utsava murti) Yogamba.
After Sri Bhagavan's arrival in Arunachala in 1896, Mother Azhagamma could meet Her son only in 1898 for the first time. Thereafter the Her second and third visits were in the years in 1913 and 1914. She came to Arunachala permanently for the good to live with Her son only in the year 1916.
Sri Bhagavan was in Virupaksha Cave at that time and later moved into Skandasramam.
Sri Bhagavan trained His Mother in several ways as preparatory to Her final merger in 1922. He used to slowly chide Her and remove Her obsessive body purity (of a typical Brahminical widow of those days, like not touching any non Brahmin, not feeding any non brahmin before her taking food, not eating onions etc.,) and then gave His teachings about the non dual nature of Atman and merging with Atman within, without interference of the mind).
In Skandasramam, Her health started deteriorating from 1920 and She became serious in May 1922. Her final day was May, 19, 1922. Sri Bhagavan knew it and placed His hands one on the right chest and another on Her head and remained the whole day with Her, till She finally merged with Arunachala within in the night.
Sri Bhagavan had a glorious relief at Her end. His face brightened up, when all was over and then He took His food. The group consisting of Rajagopala Iyer, Vaidyanatha Sastri and Kavyakanta Muni chanted Veda mantras and also Rama Nama. Then a group of people with Sri Bhagavan and Kunju Swami and others recited the entire Tiruvachakam through out the night.
The mortal remains were brought to the foot hills next morning and Samadhi was built with Her mortal remains interred in.
The Samadhi ceremonies were held as per stipulations of Tirumandiram with a Siva Lingam (Matrubhuteswara Lingam) and every one who came was fed with food, in Palakottu.
Daily pujas were done for the Samadhi Lingam. Sri Bhagavan also moved to foot hills near the Samadhi in December 1922.
It took long years to construct a temple and Matrubhuteswra Temple was completed and consecrated on March, 17, 1949. The Sri Chakra and Mahameru and idol Yogamba were also installed. Puri Sankaracharya took part in the consecration ceremony.
Kavyakanta had composed a Sanskrit hymn Aryamba Ashtakam during the Samadhi ceremony.
It is Mother Azhagamma who started giving hot cooked food to Sri Bhagavan and His devotees. The kitchen fire that She had started is still burning with Sri Ramanasramam feeding at least 150 to 300 people three times a day, everyday and on special days like today and Jayanti and Aradhana day, more people are being fed.
Om Sri Matru mukti vidhAyakaya Namaha | (82):
Salutations to the One who conferred liberation to Mother.
******
Siva temples sung about in Saiva Canons:
tiruk kaLLil - 603 103:
This temple is about 20 kms. from Avadi, Chennai. Today it is called tirukaNdalam. The temple was in need of renovation and with the sole effort of the temple priest, with donations from well wishers, the temple was renovated in recent years.
Siva is called Sivanandeswarar. Uma is called Anandavalli. The tirtham (holy waters) is a tank called Sivananda tirtham. Saint Tiru Jnana Sambandhar has mentioned this temple in 11 of his verses.
****
COLD FEET - PART II:
Wysyl Nimenko:
continues.....
Many of Jung's comments about why he did not visit Sri Ramana seem so uncharacteristically overcritical and unbalanced that they leave you wondering if Shakespeare's perception of people might be appropriate here. "The lady doth protest too much, methinks." This means that one can insist so passionately about something being true that people suspect the opposite of what you are saying. That has always been my suspicion about Jung. My conclusion is that Jung regrettable got cold feet, which might have been appropriate, but which sadly resulted in him missing a golden opportunity.
Jung never doubted Sri Ramana's authenticity but he did question his uniqueness. Time has shown Jung to be quite wrong in this. The truth is that they were both important. Each served a purpose in the spiritual development of humanity. Jung was a psychiatrist who behaved like a prophet and a guru. He made advantageous use of his bouts of psychotic illness to deepen his experience and make valuable contributions to psychology. Whatever the defects of his essay, he did bring attention to Sri Ramana, which may turn out to be much more important than we realize.
Lastly, in comparing the two the final proof lies in simply looking at how the two men were when their lives ended. Did they die happy? Despite the excruciating pain of the sarcoma Sri Ramana left this world serene. There were tears in His eyes of joy and appreciation as His devotees chanted 'Arunachala Siva.' But it seems rather tragic that Jung did not appear top have found that elixir, the permanent transformative happiness. This is most clearly seen in Claire Dunne's compassionate account of Jung's life. In his last few days, Marie-Lousie von Franz visited Jung and confirmed that he was still having visions.
"When I last saw him he had a vision. 'I see enormous stretches of devastated, enormous stretches of the earth. But thank God it is not the whole planet.'" (Dunne Claire, Carl Jung: Wounded Healer of the Soul, Continuum, 2000).
His final mental state and the path he died traveling on are also penetratingly described by someone else who knew him at that time. Miguel Serrano, a Chilean writer who formed a friendship late in Jung's life, commented:
"Up until the last moment Jung still seemed to be searching. Perhaps his was the road of the magician who, unlike the Saint, did not yearn for fusion or for peace of God, but preferred the eternal highway with all its unhappiness."
(Serrano Miguel, Jung and Herman Hesse: A Record of two friendships,
Taylor Francis Books Limited.)
Both Jung and Sri Ramana were pioneers who revivified ancient teachings that had been either lost or corrupted. Both rediscovered in their own inimitable ways treasures which could heal and guide us.
continued......
COLD FEET:
continues....
Fundamental to Jung's Analytical Psychology is the paradigm of the four functions. Jung exposed the significance of the four elements in
the oldest form of psychology, namely astrology: air, earth, fire and water. He reinvigorated this typological with the four associative functions of thinking, feeling, sensing intuition, as well as extroversion and introversion. He coined many expressions such as 'a complex' and 'the shadow'. He fathered a new science which has opened, through dream psychology and research into astrology and alchemy, new avenues in the eternal quest of self knowledge. Jung arrived on the scene when the myths of gods were no longer given credence and the Western soul was dying from the insidious power of disbelief and cynicism. One could say he was a new Parsifal in search of the Holy Grail. The final success was not in his hands but he did not die wondering for he was a magus who dedicated his heart and mind to the eternal search.
Sri Ramana on the other hand, through fearless discrimination and detachment faced and overcame death. He recharged the noble tradition of Advaita Vedanta with a razor sharp intellect free of all preconceptions and a single pointed devotion. It is more than likely that in the future Sri Ramana's legacy will yield a far greater understanding of the nature of the Self than we have at this time. Meanwhile, many benefit from absorbing His teaching and practicing His method of Self Inquiry. Many also benefit from visiting His shrine.
What would have transpired if Sri Ramana and Carl Jung had met, remains in the realm of speculation but this we do know that even though their paths did not cross, the impact of India and the invisible threads of thought which permeate India profoundly influenced Jung and the development of his insights into human consciousness.
CONCLUDED.
*******
Siva temples sung about in Saiva Canons:
(Lesser known temples.)
tiru viRkolam - 613 203.
One can reach this temple from tiruvaLLur by taking a branch road called Koovam Road.
Siva is called triupurandhar. Uma is called tripurandaki ammai. Saint Tiru Jnana Sambandhar has mentioned this temple in 10 of his verses.
The Siva Lingam has appeared on its own, it is said. It is not sculpted by anyone. The Lingam changes its color, to white, if it is going to rain or to red, if there is going to be a civil unrest or war. The tirtham (holy waters) is a well called koobagni tirtham.
The metal idol (utsava murti) of Siva is having bow and arrow, hence calle viRkolam, the appearance with bow.
******
Where Charity Begins:
(Mountain Path, April 1964: Arthur Osborne.)
I said (in my previous editorial) that the quest for Realization is the great enterprise, the true goal of life. Yet one often hears the objection, 'But isn't it more important to help others?'.
Although some who make this objection doubtless do so in good faith, it is at bottom a hypocritical attack on spirituality. It goes back to the 19th century socialists who used to say, "First things first. Let us first remove the poverty of the people, then there will be time to consider their spiritual needs". Well, they succeeded in what they considered first. There is very little poverty left in North Western Europe. And did they then turn to spiritual succor? Not at all. The anti-spiritual trend accelerated and became more unabashed. The workers who acquired leisure, security and competence had less time, not more,to devote to their spiritual needs.
In fact, it is not true that welfare facilitates religion or poverty impede it or that the material needs are the 'first things' to be attended. Christ taught the exact opposite when the rich young man approached him and he told him to give his property away and become mendicant. But then, of course, Christ and his followers would be put in jail in a welfare state because begging is illegal. If poverty can be an impediment, so also can prosperity. Indeed, it might well be said that in a welfare state prosperity is the opiate of the people, lulling them into a false sense of security.
One sign of the animus behind the do-good objection is that it is only used against those who turn to a spiritual path. If a man declares that this absorbing interest in life is music, business. or politics, no such objection is made; if only religion that he turns to. And why should it be supposed that one who is striving to subjugate or destroy his ego is doing less to help others than one who allows it free play? Rather, he is likely to do more. He may be more unobtrusive about it, simply helping those who come to his way rather than engaging in organized charities, but there is likely to be less vanity and more genuine goodwill in what he does.
A touchstone that has been widely used in assessing moral behavior is, 'What would happen if everyone did that?' If everyone lived as the Maharshi enjoined, in the world but not of it, fulfilling his professional and family obligations with detachment, helping where he came upon the need for help, while striving on the path, the answer is that there would be no need for social service, since none would be exploited or impoverished for the benefit of others. There would be no destitute to help.
contd......
Where Charity Begins:
Arthur Osborne - continues.....
This touchstone also, however, has an anti-spiritual animus, being aimed in part against those who renounce the world to become monks or Sadhus. It is, in fact, against those who renounce the world that the first objection mentioned, 'but wouldn't it be better to help others?' is primarily aimed, although by extension it has come to be applied unthinkingly to all who follow a spiritual path. In fact, it crystallizes the Reformation revolt against the traditional Christian monasticism. Indeed, even before the high tide of the Reformation, the anonymous 14th Century author of "The Cloud of Unknowing" spoke regretfully of it in terms of Martha's complaint
against Mary. "Just as Martha complained then about Mary, her sister, so do active persons complain about contemplatives unto this very day. In terms of the Gospel story, this attitude of mind means that Martha chose the better way. Everyone is entitled to his own opinion, but is one who rejects the decision of Christ in favor of his own opinion entitled to call himself a Christian?" (Buddhism and Christianity in the light of Hinduism, Arthur Osborne, Rider & Co. London.).
What would happen if everyone did that? The first and most obvious answer is that it is unreal question, since everyone will not do that; there are more Marthas than Marys in the world.
A deeper answer is that, 'man does not live by bread alone'. Everyone is transmitting station of harmonious or destructive influences. The discordant, aggressive or corrupt tendencies in a man can be just as infectious as physical diseases, despite the fact that he may outwardly be doing social work. Conversely, the beneficent emanations of a spiritual person can have a harmonizing effect on all around, even if they never speak with him, never meet him face to face, even though he may be a recluse with no apparent contact with the world. If people can believe that a musician bestows something on the community, even though he does not supply food or clothing, it is but a step farther to understand that a spiritual person can too. Indeed his benefaction is more powerful since, being independent of forms, it can penetrate the mind directly without the mediation of senses. That is why the fellowship of saints has always been so sought after.
The influence may be almost too subtle to perceive, like a vague perfume of roses or it may be strong and tangible. "Great souls, wherever they are, create a spiritual zone around them; and anybody coming within that zone realizes something like an electric current passing into him. It is a very strange phenomenon, impossible to explain, unless one has experienced it oneself." (Spiritual Discourses of Swami Vijnananda from Prabhuddha Bharata, October 1963 issue.).
continued.....
Siva temples sung about in Saiva Canons:
(Lesser known temples.)
irumbai mAkALam - 605 010.
This temple is close to Puducherry and can be reached by a town bus. The distance is only 8 kms.
Siva is called mAkALeswarar. Uma is called kuyil mozhi ammai, one who has got words like cuckoo's singing. The tirtham (holy waters) is a tank called mAkALa tirtham. The temple tree (Sthala Viruksham) is punnai tree. Saint Tiru Jnana Sambandhar has mentioned this temple in 11 of his verses.
mAkALar is one who was sent by Siva to destroy the sacrifice of Daksha, who caused disrespect to Uma when she (as her daughter) went to the sacrifice. Siva got angry and he plucked a strand of hair from his matted locks and from that mAkALar came. He is also called Veerabhadra. This mAkALar is said to have prayed to Siva here for forgiveness for his act of destruction of Daksha's sacrifice in which all gods were punished.
The uttira star day in the month of Palguni is quite famous here, for celebrations. Devotees come and pray to mAkALar and Muruga here. So also the Mondays of Kartika month which are festival days in the temple.
******
Where Charity Begins:
Arthur Osborne - continues.....
In the subtler sense of giving spiritual aid, this error of turning outwards to the welfare of others instead of attending first to one's own quest goes right back to the foundation of Mahayana Buddhism some two thousand years ago. I do not the question spiritual potency of the Mahayana. The test of a tree is its fruit, and the great Sages the Mahayana has produced are proof enough that the way they trod was valid. That is all we need to know about a path - that it can take us to the Goal. Nevertheless, their criticism of Hinayana and their substitution of the Bodhisattva ideal for that of the Arhat, as it stands and as it is to be read today, is the point of view of ignorance.
Briefly, it is that the Arhat seeks only his private individual realization or Nirvana, whereas the Bodhisattva pledges himself to seek the Realization of all mankind, and even holds back voluntarily from the final step of entering Nirvana until his self imposed task of helping others has been accomplished.
Now, in the first place, there is no such thing as individual Realization. Realization means realization that there is no individual. That is to say, it is realization of the basic Buddhist doctrine of anatta, no-ego. Nirvana is the state which remains when the individual ego ceases to exist. How then, can it be individual? To ask one who has awakened from the dream of individual being into the reality of Nirvana whether others also have attained Realization would be, as the Maharshi expressed it, as senseless as asking someone who wakes up from a dream whether the other people in his dream have also woken up? (The Teachings of Ramana Maharshi in His Own Words -
Arthur Osborne.).
This, of course, is fully understood by the Mahayana teachers, but not by all their followers. One of their basic scriptures expressly affirms that there are no others to help, as a safeguard after speaking of the boundless compassion of the Buddha. "The famous Diamond Sutra makes it quite clear that the doctrine of compassion is only a facade for the ignorant, since in reality there are no others to whom to be compassionate. 'The lord Buddha continued: Do not think, Subhuti, that the Tathagata would consider within himself: I will deliver human beings.' That would be a degrading thought. Why? Because really here are no sentient beings to be delivered by the Tathagata. Should there be any sentient being to be delivered by the Tathaghata, it would mean that the Tathagata was cherishing within his mind arbitrary conceptions of phenomena such as one's own self, other selves, living beings and a universal self. Even when the Tathagata refers to himself, he is not holding within his mind any such arbitrary thought. Only terrestrial human beings think of selfhood as being a personal possession, Subhuti. Even the expression 'terrestrial beings' as used by the Tathagata does not mean that there are any such beings. It is only used as a figure of speech."
continued......
Where Charity Begins:
Arthur Osborne - continues....
As long as there is the concept of an 'I' there is concept of others. As long as there are others to help, there is an 'I' to help them and therefore no Self Realization. The two go together. They cannot be separated.
OTHERS:
What will they think of this?
What will they say to that?
So others arise.
When there are others there is 'I'.
In truth there just IS.
Isness alone is;
No others, no I, only a dance, a
rhythm,
Only a being.
Of course, one has to play the game of 'I' and 'others', to act as though they existed. It is as if (as can sometimes happen) one had a dream and took part in its events while at the same time being awake enough to know enough to know that
it was a dream.
What, then, is this vow to help others before seeking one's own Realization? Nothing but a resolve to remain in a state of ignorance (avidya). And how will that help others? It means clinging to the ego one has sworn to dissolve, regarding it as supremely wise and beneficent! In the language of theism it is revealed as overwhelming arrogance, the decision to show God how to turn His world or to run it for Him.
Whatever may have been the traditional Mahayana discipline (and a significant injunction by Milrepa, one of the great Mahayana saints, is quoted in a book of his life, "One should not be over hasty in setting out to help others before one has realized the Truth; if one does it is a case of the blind leading to the blind." (The Life of Milrepa, Tibet's Great Yogi. Lobzang Jivaka, John Murray.)
This urge to help others by being a Guru before one's time is one of the greatest for the aspirant today. There may be some compassion in it, but there is likely to be far more vanity and egoism. Few things so flatter the ego as the dream of being a Guru surrounded by the adulation of disciples. Few things so impede an aspirant as turning his energy outwards to guide others when it should still be turned inwards to his own purification. In spiritual things, it is true, as the 19th Century economists falsely asserted about material things, that you help others most by helping yourself. The Maharshi never indulged such people. He told them, "Help yourself first before you think of helping others."
In any case, there is no need of any vow of compassion. The nearer a man comes to the truth of the Universal Self, the more his phenomenal, individual self will take its form and, without any vows, without arrogating to himself the control of his own destiny, he will find himself acting as it is his nature to act, doing what it is his true function to do. It may not be his function to be a Guru at all; if it is, it will come about naturally and healthily when the time is ripe, without his trying to force it.
continued......
Where Charity Begins:
Arthur Osborne: continues.....
A few examples will illustrate this. Buddha was the only son of his father, and the heir apparent to his father's throne. In what the unctuous do gooders would call selfish preoccupation with his own spiritual welfare, he abandoned wife and child, father and throne, and set forth alone as a sadhu to seek Enlightenment. And how many millions have since drawn sustenance from his renunciation! St. Francis of Assisi forsook the family business and alienated his father in order to embrace 'Lady Poverty.' And what spiritual wealth has flowed forth from his material destitution! Sri Ramakrishna was consumed with ecstatic craving for the Grace of the Divine Mother. Nothing else concerned him, neither helping himself nor others. It seemed he would go mad with longing and despair. Then, when he did at last attain, such power flowed through as to launch the spiritual regeneration of Hinduism and its attraction for Western seekers. Realization descended unsought on Ramana Maharshi when he was a school boy of seventeen. He left home, seeking only solitude, and remained immersed in the Bliss of Being. Yet disciples gathered round and he became the Jagad Guru, the World Guru, of His time through whom a new path adapted to the conditions of our age was made accessible to those who seek.
All of which goes to show that the Universal Harmony does not require any man's planning to give it shape, or in theistic language, that God can do His job without our advice.
CONCLUDED.
Siva temples sung about in Saiva Canons:
(Lesser known temples.)
arasili - 605 010.
This small temple is near Puduchery,
further 5 kms from irumbai mAkALam.
Siva is called arasili nAthar. Uma is called periya nAyaki. The holy waters (tirtham) are a tank called arasadi tirtham. The holy tree (Sthala Viruksham) is arasa tree, Peepul Tree.
Saint Tiru Jnana Sambandhar has mentioned this temple in 11 of his verses, in Saiva Canon 2.
Sage vAma deva is said to have prayed to Siva here.
******
Surrendering to Sri Ramana Maharshi:
(Mountain Path, July - Sept. 2010
- An article by D. Samarendra Reddy.)
Ralph Waldo Emerson (1803-82), an American essayist, philosopher and poet, says in his essay Self Reliance, that "a man should learn to detect and watch that gleam of light which flashes across his mind from within, more than the lustre of the firmament of bards and ages." Emerson may have been a genius, but should he have met Bhagavan Sri Ramana Maharshi, he perhaps may have made an exception when it came to the Maharshi, the Sage of Arunachala. It has been over sixty years since the Mahanirvana of Sri Bhagavan and for many of us who did not have the good fortune of meeting Him, we are left with the short films, photos and books of reminiscences besides His teachings. I would like to think that these are adequate, though not idea (idea being the physical presence of the Maharshi), to set off the journey to Self Discovery.
Sri Ramana Maharshi touched upon practically every aspect of spirituality with a clear exposition on any path that one may be inclined to follow, be it Karma, Jnana, Bhakti and Raja - are just different paths to suit different natures with different modes of evolution and to get them out of the long cherished notion that they are different from the Self. (Day by Day with Bhagavan, Devaraja Mudaliar). Nevertheless, He maintained that "Really there are only two methods; inquiry and devotion. One leads to the other."
(Talks with Sri Ramana Maharshi, Talks No. 196).
While Sri Bhagavan hailed Self Inquiry (Jnana Marga) as the sure, direct path, He would often say that the goal of Self Realization can also be reached through surrendering oneself to God. "Jnana Marga and Bhakti Marga (prapatti) are one and the same. Self surrender leads to realization just as inquiry does. (ibid. Talks No. 31). "What the bhakta calls surrender, the man who does Vichara calls Jnana. Both are trying to take the ego back to the Source from which it sprang and make it merge there. (Day by Day, November 2, 1945). Lest we be lulled into thinking that surrender was the easier of the two, He asserted that, "A devotee concentrates on God; a seeker. follower of the Jnana Marga, seeks the Self. The practice is equally difficult for both." (Talks No. 91).
Why is it so? "Surrender appears easy because people imagine that, once they say with their lips 'I surrender' and put their burdens on their Lord, they can be free and do
whatever they like. But the fact is that you can have no likes or dislikes after you surrender and that your will should become completely non existent, the Lord's Will taking its place. Such death of the ego is nothing different from Jnana." (Day by Day, January, 2, 1946).
But He held out hope by stating that 'Complete surrender is impossible in the beginning. Partial surrender is certainly possible for all. In course of time, that will lead to complete surrender.' (Talks No. 244).
continued.....
Surrendering to Sri Ramana Maharshi:
(D. Samarendra Reddy - continues...)
You may say that "All is well and good, but how do I develop enough faith in God, who seems an impalpable presence, to be able to surrender so unconditionally?". Again, the Maharshi's teaching offers the solution. On innumerable occasions, He pointed out that 'God, Guru and the Self are not different.' (Talks No. 440). Mundaka Upanishad says the same thing: "Anyone who knows that supreme Brahman (Self) becomes Brahman indeed." (Mundaka II. 9). So, surrendering to the Guru is equivalent to surrendering to God or the Self. Why is surrendering to the Guru any easier? It is because the Maharshi lived in our times and we have vivid picture of His life and teachings, recorded so very wonderfully by His visitors, endearing Him to us as an embodiment of Truth. To read those accounts, is to fall in love with the Maharshi, whether we are concerned with Self Realization or not, and after all as He said, "True surrender is love of God for the sake of love and nothing else, not even for the sake of salvation." (Day by Day, June, 28, 1946).
I read Sri Bhagavan's biography some 25 years ago. What astonished me then and continues to astonish me today, is that Sri Bhagavan took just thirty minutes, or as He remarked, 'there was no time in it', without the aid of any reading of the scriptures or apparently the grace of a guru to solve the riddle of life and death. I have been used to reading about the lives and teachings of various sages and saints of India who are reputed for their wisdom and superpowers. Nowhere do I find such an instance. As a matter of fact, they struggled hard, -- often decades, -- faced trials, temptations and tribulations while laboring their way to enlightenment. It was enough to discourage an ordinary mortal like me that enlightenment was only for the die-hards who could sacrifice everything. It seemed like I had to go to the Himalayas in search of a Master, face up to the mortification of flesh and take my chances with the discovery of Truth, for one could not be sure if one was going to find the perfect master who could be trusted to know the truth and nothing but the truth. The difficulty was that it seemed like one could not know in advance if somebody knew the truth before entrusting oneself to his tutelage. Even if it was possible to know who knew the truth, no one seemed to have told clearly what the test would be to ascertain the genuineness of such a one. Sri Bhagavan put an end to all the dilemmas.
continued.....
Siva temples sung about in Saiva Canons:
(Lesser known temples.)
tiru mangala kudi: 612 102:
This temple is near tiru AvaduthuRai the place of Saint Tirumoolar. It is about 5 kms from tiru AvaduthuRai. The Sun god, Vishnu, Brahma, Sage Agasthya and kALi are said to have prayed to Siva here. Married ladies pray to Siva here for a long married life.
Once a devotee used the king's money to build this temple. On knowing the fact, the king wanted to punish him. The devotee committed suicide and the king ordered that the corpse be sent to a nearby place. The devotee's wife prayed to Siva and got her husband back again alive!
Siva is called PurAneswarar. Uma is called MangaLa NAyaki. The holy waters (tirtham) are the river Kaveri. The temple tree (Sthala Viruksham) is a variety of cotton tree.
Saint Tiru Jnana Sambandhar has mentioned this temple in 11 of his verses in Canon 2 and Saint
Tirunavukkarasar in 10 of his verses in Canon 5.
*******
Surrendering to Sri Ramana Maharshi:
(D. Samarendra Reddy)
continues......
Sri Bhagavan makes everything crystal clear and easy or at least makes it look easy, which serves to bolster one's morale. There is none of the system building or dogmatizing that one finds in most of the other enlightened men. There is something zen like about Sri Bhagavan's life and teachings but mercifully without the annoying koans (the paradoxical anecdotes or riddles used in Zen Buddhism whose meaning is not accessible to rational thought, and which bestow enlightenment through one's flash of intuition into their meaning.). All this while remaining absolutely human, in fact more humane than most enlightened men; totally accessible and more loving than the man most in love. He met the most representative sample of humanity and made them all feel welcome and at home in His presence. All this is possible only for the Lord and Sri Bhagavan was the Lord. And yet He was a man or to be more accurate, He exemplified what a man should be to be worthy of the tag. One never tires of reading either about Sri Bhagavan's teachings or life. They seem to retain a freshness and are newly revelatory every time one reads them. So, let us call to mind the adorable memories of Sri Bhagavan.
Swami Siddheswarananda, erstwhile head of the Ramakrishna Mission, Paris, wrote that "He (the Maharshi) is neither an 'extrovert' nor an 'introvert'. He is the most normal human that one can ever find. He is in effect a sthita prajna (answering to Sri Krishna's description of one in the Gita), the man whose intelligence is solidly founded....When I saw Him I found in Him the perfect example of the description of which Sri Sankara gives in his Vivekachudamani, when he explains what characterizes a Jivanmukta (one who is liberated while alive)." (Face to Face with Sri Ramana Maharshi, Hyderabad).
So, we are apt to wonder like Arjuna does in the Gita, "What...is the description of one of steady wisdom (sthithaprajna), who is constant in contemplation? How does one of steady wisdom speak, how does he sit, how does he move?" Let us piece together the appearance, personality and influence of Sri Ramana Maharshi from the accounts left by His devotees.
He may not have been in His exterior distinguished but He was 'compelling and disarming...(with an) austere yet kind face.. (Face to Face, No. 8). Alan Chadwick observed that "Sri Bhagavan was a very beautiful person. He shone with a visible light of aura. He had the most delicate hands....with which alone He could express Himself, one might almost say, talk. His features were regular and the wonder of His eyes was famous. His forehead was high and the dome of His head was very high. His body was well formed and of only medium height....He was always scrupulously clean and His body gave off a faint perfume, though He never used any scented soap. (ibid. 42). His entry often made "no great impression; certainly far less than His photographs made. Just a white haired, very gracious man, walking a little stiffly with rheumatism with a slight stoop." (ibid. 40).
Paul Brunton, a British journalist who introduced the Maharshi to the West through his book A Search in Secret India, found that the Maharshi's eyes shone with an astoniishing brilliance. (ibid. 1).
Eleanor Noye of California felt that when He smiled 'it was as though the gates of Heaven were thrown open." (ibid. 11).
continued.....
Surrendering to Sri Ramana Maharshi:
D. Samarendra Reddy:
continues......
B. Sanjiva Rao of Indian Educational Service wrote: "He (the Maharshi) speaks little and only when He finds it necessary to do so. Silence is to Him the most powerful expression of Being, which speech only hinders. He uses the power of this Silence in a most effective fashion. When any visitor presents Him with a problem for solution, He vouchsafes no answer but retires in the depths of His own being. He becomes the embodiment of the very essence of Silence, and in that tranquil quietness, the visitor finds His mind becoming still under an overpowering radiation from the Sage. In that stillness, the problem dissolves and the visitor leaves the august presence marveling what mysterious power has come to His aid." (ibid. 9). Of course, He also gave which touched the heart and mind alike. Sri Bhagavan "always radiated tremendous peace," (ibid. 42), that passeth all comprehension" (ibid. 12), and of the "kind never experienced before." (ibid. 52).
"Sri Bhagavan had a great sense of humor, and when talking, a smile was never far from His face. He had many jokes in His reportoire and was a magnificent actor; he would always dramatize the protagonist of any story He related. When the recital was very pathetic He would be filled with emotion and could not proceed." (ibid. 42). He always saw only the positive aspect in people, like for instance, when the discussion was centered on a man with criminal reputation, the only remark that came out from His lips was, "Yes, but He kept Himself very clean, for He bathed two or three times a day." (ibid. 1). Of course, that did not mean that He did not show His displeasure or anger when the occasion demanded. Such occasions were usually when He was shown preference over others: "If it is a rule for her, it is a rule for all. I too should not stretch out my legs", said the Maharshi when a visiting European lady was not allowed to stretch out her legs in front." (ibid. 35).
The Maharshi was very loving and considerate to all those who came in contact with Him. Prof. Syed Hafiz records, "While I was lying ill with high fever the Maharshi was considerable enough to visit me three times and prepare upma for me with His own hands.....His sense of humanity was as great as His sense of spirituality. They mere sight or tale of human suffering touched His heart." (ibid. 23).
continued.......
Siva temples sung about in Saiva Canons:
(Lesser known temples.)
kanjanur - 609 804.
This temple is further 3 kms from tirumangala kudi. kanjan is lotus. One who stays on lotus (apart from Brahma and others) is the god for the planet Venus. This god of Venus is said to have prayed to Siva here. Those who have got in their horoscopes Venus (Sukra) badly placed, come and worship here.
Siva is called agniswarar. Uma is called kalpaga nAyaki. The holy waters (tirtham) are a tank called Agni tirtham. The temple tree (Sthala Viruksham) is purasai tree.
Saint Tirunavukkarasar has mentioned this temple in 10 of his verses, in Canon 6.
Brahma and god of fire Agni have also prayed to Siva here.
There is also a story that there was one Sivacharyar, (the temple priest belonging to Saiva Siddhanta faith) and he debated about greatness of Saiva Siddhantam sitting on fire. There is also a shrine for him and also for the Lingam that he had worshipped in the temple.
There is idol of Nataraja made of shining black stone. There is also a similar idol of black stone for His consort Sivakamavalli.
******
Surrendering to Sri Ramana Maharshi:
D. Samarendra Reddy:
(continues....)
While there are innumerable instances of miracles, dreams and visions connected with the Maharshi, about the only time He gave direct evidence of His being superhuman is captured in this passage from the comprehensive and delightful collection of reminiscences, Face to Face with Sri Ramana Maharshi:
One evening when they (a couple from Peru, South America), sat before Sri Bhagavan, the talks turned to Peru. The couple was describing the seacoast and beach of their town. Just then Sri Bhagavan remarked, "Is not the beach paved with marble slabs, with coconut palms planted in between? Are there not marble benches in rows facing the sea, and did you not often sit on the fifth of those with your wife? This remark came as a great astonishment to the couple and as they were wondering and were at a loss to understand as to how the Maharshi could know such minute details, Sri Bhagavan smiled and remarked, "It does not matter how can I tell. Enough if you know that the Self is not limited by space and time. (Face to Face, No. 115).
Though Sri Bhagavan is now not in His physical form, we have the teachings, biographies, and reminiscences of Sri Bhagavan which we can read and get the benefit of satsangh with Him, for He has assured us that "mental contact is the best....Guru is not the physical form. So the contract will remains even after the physical form of the Guru vanishes." (Day by Day with Bhagavan, entry dated morning, March 9, 1946.)
"Sat sangh," Sri Bhagavan clarified, "means association with Sat or Reality. One who knows or has realized Sat is also regarded as Sat. Such association with Sat or with one who knows Sat is absolutely necessary for all. Sankara has said that in all the three worlds there is no boat like Satsangh to carry one safely across the ocean of births and deaths." (ibid. July, 16, 1946).
CONCLUDED.
Ulladu Narpadu - Sad Darsanam -
Simple English rendering by Sri V.
Ganesan, former President of Sri Ramanasramam. (as published in Tattvaloka, Magazine of Sringeri Math, November 2002).
The essence of the forty verses is Atma Sakshatkaram (Self Knowledge), based on Viveka, Vichara and Anubhava, (intelligence, inquiry and inner experience) so that all seekers are enthused to attain that ultimate state of Truth in one self. The Maharshi emphasizes that Self Knowledge is one's own birthright, as one is ever realized. The ignorance of one thinking that one is not realized, the Maharshi asserts, is the only obstacle to Self Realization. Removal of it by oneself through Self inquiry, is the aim and goal of this holy treatise.
*
Invocation:
1. Awareness is the nature of Reality.
Ulladu, the Being, truly is. One's own experience proves this. All else - 'others', basically 'thoughts' in the form of descriptions, extensions, adjuncts of 'That which is' - is falsehood. This being deeply understood, fully grasped, is there room for thoughts, any more?
2. Fear of death is the driving force behind the quest for Truth.
This fear makes one take refuge in Mahesan, the birthless and deathless Supreme Lord. This Supreme Lord, who resides within the heart of everyone, is non-difference from one's own being The only obstacle to realize this Truth is and one's identification with one's mind and body, the sense of 'I' and 'mine', respectively.
Taking refuge at the Supreme Lord means surrendering one's sense of 'I' and 'mine' is freedom from bondage. Thus, one, reaches the deathlessness, the Eternity. For one who has merged with deathlessness, where is room for any more thoughts, much less thought of fear of death?
Main Text.
1. Awareness is all - the seer and seen, the real and apparent.
The 'Forty' begins here. Says the Maharshi: "Be rooted in the Truth That one is ever. You, the Self, which is the source for both the seer and seen, to emerge from."
2. The triad - God, soul and the world - is the creation of the ego and disappears with the ego.
All religions postulate the fundamental principles - the individual being, God and the world. Yet, there is no consensus among them whether only one principle appears as three or that the three exist as three independent separate entities. Taking an onlooker's point of view, (as if one exists independent of them) leads to incompleteness and error. The best course, therefore, is to remain as the truth of Wholeness - as one ever is - unsullied by any movement away from 'That which is.'
continued......
Siva temples sung about in Saiva Canons:
tiru neelakkudi - 612 108.
This temple is near AduthuRai (tiru AvaduthuRai) in about 5 kms. varuNa, the rain god and deva kanyas (the goddesses of heavens) prayed to Siva in this temple.
Siva is called neelakanteswarar. Uma is called Umai ammai. There is also another shrine for Uma called Azhagammai, where Uma is said to be in tapas.
People who are somewhat mad are brought here and til oil is given for abhisheka for Siva. Half of the quantity of til oil will again come out of Siva Lingam and this is taken as prasad to be given to the people afflicted with madness for cure. This practice is followed even today.
The holy tree (Sthala Virukham) is vanneela (?) tree. Saint Tiru Navukkarasar has mentioned this temple in 10 of his verses.
******
Ulladu Narpadu - English rendering with comments by Sri V. Ganesan:
continues.....
Main Text - Verse 3.
Speculations about God and world lead to nothing. Self realization is the heart's cry of all.
The Maharshi's direct guidance to aspirants is to wean them off from all valid, or no so valid, mental vacillations, thereby plunging them into the true quest of the ever existent Self. He, thus, enthuses all seekers never to lose the inner poise and stray away to mental noises.
All disputations regarding the world as being real or unreal, as being sentient or insentient, as being full of pleasure or filled with sorrow, are futile. Leave the world which anyhow outside you. Instead, go within inquiring and merge into one's own own true being. That (inner) state of movementless oneness, which is beyond and behind all mental concepts of divisions and disputations, is the unvarying, constant experience of all at all times.
Verse 4:
Form and formlessness of God depend on the ego's conception of itself.
"That which is", the Self, is formless. What creates and sees forms is the seeing mind. Also, it sees only through a body. If one identifies with a body, throughout that body alone one sees forms of the world and God. Yet, if one realizes inwardly that one is not the body (and therefore remains formless), who else is there to assert seeing forms of the world and God, outwardly? That is, in the absence of a body and the seeing mind, who is there to see and thus, how to see?
Verse 5:
Is there a world apart form the body? Is the world see by anyone without a body?
The body is the repository of the five senses. As such, the very word 'body' refers normally to all the five senses. In that instance, can the world appear in a state of no-body experience? Also, deeply ponder whether anyone has ever seen the world, other than seeing it through his five senses, his body?
Verse 6:
The world is what the mind conceives through the five senses. Hence, is there a world beyond the mind?
The perceived world is merely a collection of data gathered through the five sense-perceptions. These experiences occur only through the respective five senses. And, mind is the principle that perceives the world through these senses. Therefor, inquire whether there is a world independent of one's own mind.
Verse 7:
The world and the awareness of it rise and set together. Both have their source in the un-moving Self.
It is clear that the world appears only when the mind rises. Though both the mind and the world emerge and dissolve simultaneously, the world totally depends on the mind for it to be perceived.
Based on this, one should go deeper. It is obvious that there is a source from which both the mind and the world emerge and dissolve into. The Source, that Ground, that Substratum is the Reality, the Wholeness. It is 'That which is' ever without any movement as either growth or decay.
continued......
Ulladu Narpadu - English rendering with comments by Sri V. Ganesan:
continues....
Main Text - Verse 8:
Any sincere worship eventually leads to Realization.
To assign some name and some form to 'That which is', the Self, which glows within, without a name and a form, and worship it as God, is positively an aid to realize the Reality. Yet, be assured, the only way to have direct experiential oneness with the Self, 'That which is' is only through Self inquiry. That is, to know that one is ever the Self, the Truth; and, be rooted in 'That which is' without any movement, is Wisdom Supreme.
Verse 9:
The dyads and triads are supported by the One, which can be discovered by inquiry.
It is quite obvious that the content of any knowledge is filled with dyads (life-death, light-darkness, good-bad, right-wrong) and triads (seer-seen-act of seeing). Yet, spiritual aspirants
alone know that these dyads and triads are dependent on and subject to a mind that observes them.
To deeply inquire whose mind projects these divisive perceptions, and thus dissolve in oneness of quietude, is the only way to end dyads and triads. All divisive perceptions ended, one is recorded in movementless Wisdome Supreme. No more will dyads and triads prove to be hurdles.
Verse 10:
Knowledge and ignorance are inter related. Real Knowledge arises by inquiring for whom both knowledge and ignorance occur.
This is an important verse, bringing out the true essence of the Maharshi's unique teaching. He says that there is only one ignorance, viz., taking the body to be oneself, that is, the 'I am the body' idea. Actually the body is the ignorance. Likewise, there is only true Wisdom, and, that is, one's being alive, the very life principle itself.
Now, let us proceed to the verse. Without a life principle, existing within, there cannot be a body as a living individual (to identify with). Conversely, there cannot be an entity as oneself without a body. This is what the Maharshi clearly brings out in this verse.
There is no ignorance without Wisdom and no Wisdom without ignorance. Inquiring into for whom these occur, who perceives the body and the life force, whose ignorance and whose Wisdom, lands one in the Awareness of Wholeness, of Truth. To be ever immersed in 'That which is', is Wisdom Supreme.
continued......
Siva temples sung about in Saiva
Canons:
(Lesser known temples.)
vaigal mAdak kovil - 619 101.
This temple is again near AvaduthuRai (tiru AvaduthuRai) further in about 2 kms. after crossing the bridge of rivulet vaigal.
There are in all three Siva temples, the main one is mAdak kovil and other two are small temples not cared. Siva is called KomaLeswarar and Uma is called iLan kodthai ammai. In one of the other two small temples, Siva is called vaigal nAtheswarar and Uma is called vaigal Amba.
Saint Tiru Jnana Sambandhar has mentioned these two temples in 11 of his verses.
The third one can be seen only with the help of the priest of the main temple, as it is mostly closed, without daily pujas.
******
Ulladu Narpadu -
English rendering by Sri V. Ganesan with commments:
continues.....
Main text - Verse 11:
Is it not ignorance not to seek the Self, the Source of both knowledge and ignorance?
Anything and everything 'known' and the very act of 'knowing' them could happen only for a 'knower'. The knower, thus perceives truth, whereas the known is a mere perceived object. Objects ever change, while the perceiver never changes. The validity of the known and the process of knowing it become operational only for a knower.
That is, the knower is merely an observer of the objects seen - the mind. The mind, the subject, the knower, therefore, is the repository of the known knowledge. Both the knower-mind and the known-object simultaneously sprout from a Source within. And that Source is the Pure Awareness, the I-amness in everyone, the Supreme Wisdom.
Inquiring into the nature of the knower and the known and realizing that both sprout from a Source, destroys once for all, one's bondage to the impediments -- the knower-mind and the known-objects.
Verse 12:
True knowledge is fullness of one's own existence. It is neither knowledge nor ignorance.
The Maharshi makes another invaluable breakthrough in this verse. For practitioners of Atma Vichara, this verse is a milestone, as it were. While inquiring into the source of thought, due to lack of alertness, seekers might get caught up, as a result of absence of thoughts, in Sunya, Void, or nothingness.
When caught up thus, with vigilance one has to pursue the inquiry further by putting a deeper question, "To whom is this Void?" Who sees the Sunya?" To give confidence and support to such seekers, the Maharshi categorically emphasizes in the verse that the thought-nullified state that the seeker reaches in the process of inquiry is not a 'nothingness', but only a 'fullness' of one's own existence.
This assertion of the Maharshi denying Maya is not to refute an standpoint of some other religious tenet, but directed solely to help the experiencing Sadhaka get over this supposedly in insurmountable hurdle.
Pure Awareness is the basis for both knowledge and ignorance. Any divisive knowledge based on the knower knowing objects outside oneself is not true knowledge.
A state of movementlessness either to know or to be known is truly the state of 'That which is', the all-inclusive state of Wholeness, the Self. Recognize it by being fully aware of this positive state of ever-shining Plenum or Fullness; and never taken over by and drowned in a negative state of nothingness.
Verse 13:
Knowledge of diversity is ignorance, yet it is not apart from the Self, like the shapes of ornaments which are not separate from the gold.
The " I am " alone is the Truth. Everything else, seen as varieties outside oneself as the world, depend for their recognition on a body and therefore, are totally untruth, like the body itself. Yet, even the root cause of all falsehood -- the 'I-am-the-body' - is itself only the offshoot of the Truth, the "I am". As such, falsehood too is included in the Wholeness of Full Awareness, the Truth. The seer mind, together with all that it sees, is merely awareness alone, just as all jewelry is made of gold are nothing but gold. Without Awareness, the seer-mind and the seen-objects can never exist.
continued......;
Ulladu Narpadu -
English rendering with comments by Sri V. Ganesan.
continues....
Main Text - Verse 14:
"You" and "he" exist when the "I" exists. If the root of the "I" - the One - is found, "you" and "he" will also shine as the One.
Notice that only when the feeling of "I" arises, within one ("I am the body idea") do the external identification of "you" and "he" arises. Searching within as to where from the "I" arises and thereby merging in its rising place, the Source, one realizes that the outward projections of "you" and "he", too, do get dissolved therein. Such complete dissolution (of 'he' 'you' and 'I') establishes one in one's own natural state of being, the single true principle of Total Awareness.
Verse 15:
Past and future are only the present when they occur, thus the present alone exists.
The 'Now' alone is true, for, a then 'past' and a henceforth 'future' have relevance only to such an existent present principle.
The past also was the 'Now'; so too the future will also be 'Now' while each takes place. Therefore, though dividedly referred to as past, present and future, there exists only one dimension and that is all-embracing 'Now'.
To know the 'Now' is to 'be' the Now. Instead of living in the 'Now' always, to indulge and extend to the past and the future is as unwise as trying to learn the intricacies of mathematics while ignoring the tremendous value of the single unit one. The unit 'one' is the Whole. All other numbers are variations of this single, all inclusive unity only.
continued......
Punarvasu vaNNam:
Today is the punarvasu star day of
Tamizh month, Jyeshta, (Ani). Sri Bhagavan was born on a punarvasu star day in the month of Dhanur, (mArgazhi).
Today to mark of the punarvasu, there will be special pujas for Sri Ramaneswara Mahalingam, in the Asramam Samadhi Hall.
A couple of verses from puRanthozhAp pathu (Decad of not praying in any other shrine) from Sri Ramana Sannidhi Murai:
Verse 541:
gaNamAyinunthan karuthAl orungik
karuthumavar
eNalAm evaikaLum muRRuRach cheyyum
iyalpudaiAi
thuNarAr kadmbaNi thOLA viLangich
chudartharum eN
gunanAhiya ramaNa kuRuken piRar
koyilhaLe.
If for a moment but with mind
Intent one prays to You, You grant
Whatever boon one prays for, You
Who wear a garland of kadamba
Flowers and shine with all the
eight
Bright attributes* of Siva. Never
Will I approach another's shrine.
*Eight Bright attributes, in one classification, are:
Independence from identification;
Purity of form;
Self awareness;
Omniscience;
Natural freedom from all bonds;
Infinite Grace;
Infinite efficient power;
Boundless Bliss.
Verse 542:
vElA viRal veRRi veera adiyar vinai
chithaikkum
kAlA azhagiya kAmA kadimanak kaN
kaLippa
melAhiya nal vizhAk kANa veNdin
vinothamuRum
kolAhala ramaNa kuruken piRar
koyilhaLe.
Mighty bearer of the javelin, hero
who
Destroys the sins of devotees,
God of all time and comely form,
A feast for the eyes on festive
days,
Gorgeous, glorious Ramana, never
Will I approach another's shrine.
(English Translation - Prof. K. Swaminathan).
******
Siva temples sung about in Saiva Canons:
(Lesser known temples.)
tiruk kOzhambam - 612 205.
This temple is also near AduthuRai (tiru AvaduthuRai) in about 12 kms.
Siva is called Kokileswarar. Uma is called Soundara Nayaki. There is a mark of a cow's foot in the Lingam. The Lingam is said to have appeared on its own and a cow was praying to Siva Lingam in the beginning. Indra cursed another god called Chandhan and made him a koel. He came as koel and prayed to Siva here and attained his original form.
The tirtham (holy waters) is a tank called Madhu tirtham. Saint Tiru Jnana Sambandhar has mentioned this temple in 11 of his verses and Saint Tirunavukkarasar in 11 of his verses in Canons 2 and 5 respectively.
*****
Ulladu Narpadu:
English rendering with comments by Sri V. Ganesan:
continues.....
Verse 16:
Time and Space do not exist apart from the Self.
Deeply inquiring within into one's own Existence, one realizes that the very existing principle, the Awareness per se, alone is the Truth; and that the cognizant principles of time and space (which are there because one becomes aware of them) are untruth, for they depend for their reality on a cognizing principle -- the
Awareness. If one limits oneself to a body, then one is ever bound by the limitations of time and space.
Is one limited to the body? No. One ever exists as 'I am', as the 'Now', as the Pure Awareness, beyond the limitations of the body (as in deep sleep where the body is nowhere). As such, one is ever existent as 'I am' in all the three states of time.
So, too, realize that the Pure Awareness that one ever is, is the same whether one's body is statically placed or in motion, that is, either one's body stays put in one place or constantly travels all over the world. Therefore, one is ever the changeless Awareness alone, to the complete exclusion of the mental concepts of time and space.
Verse 17:
To the Realized, the "I" is limitless. To those who have not, it is of the size of the body.
From this verse onwards, (in two verses), Sri Bhagavan extols the true state of a Jnani, by bringing in the concomitance between the realized sage and the unrealized man.
Careful study will reveal the core of the Maharshi's emphasis, that there is apparent difference only in the mental level. It assumes greater significance when one notices with amazement as the Maharshi poses the question: 'The inert body exists as the ever living principle, the Self exists; but, where does the mind exist? What is the mind? Mind is a non existent phantom!' Mind nullified, the state of Pure Awareness pervades in all, He vouchsafes.
The feeling of Self is limited to the body, for both the Self realized and the ignorant man; only for the former who has realized the Truth of the Self, the 'I am' is all-inclusive (including the body) and shines through as Pure Awareness.
continued.......
Siva temples sung about in Saiva Canons:
(Lesser known temples.)
tirumaNam cheri - 609 813.
This temple is on the bus route of Kumbakonam and Mayiladuthurai, in about 25 kms. The god of love, Manmatha, is said to have prayed to Siva here.
Siva is called aruL vaLLal nAthar. Uma is called yAzhin men mozhi ammai, one who has words sweeter than yAzh, a type of violin. The tirtham (holy waters) is a tank called Samudra tirtham.
Saint Tiru Jnana Sambandhar has mentioned this temple in 11 of his verses and Saint Tirunavukkarasar in 10 of his verses. in Canons 2 and 5 respectively.
Devotees specifically visit this temple to have their son or daughter to be married soon, in case of delay.
******
Ulladu Narpadu -
English rendering with comments by
Sri V. Ganesan.
continues.....
Verse 18:
To those who have realized, the world is the limitless substratum. To those who have not, it is confined to the space it occupies.
A Jnani (Self Realized sage) is ever established in the being of full Awareness, unhindered by any or all external modulations, happenings and affectations. He appears to participate externally in all activities, though inwardly he is ever rooted in the inner silence.
Since this movement-less and unwavering state of inner poise is invisible and only the actions done by the jnani are visible, the ignorant man presumes that the jnani too is ever active and that he too is subjected to and affected by he worldly occurrences.
When the Maharshi points out the apparent signs of difference between a jnani and an ajnani, one should bear in mind His original teaching that everyone is always realized. That is, every one of us should instantly recognize in oneself the great blessing the Maharshi is bestowing upon us that one should identify oneself with the jnani and never with the conceptual state of the ajnani.
This is an important point in following the Maharshi's teaching of Atma Vichara. Ever hold on to the holy words of the Maharshi: "You are already realized," rather
than getting depressed over one's own evaluation of oneself: "I am an ajnani. I am a sinner, eternally in bondage." Are not the Maharshi's words born of Absolute Truth and likewise, ours bond of the mind, the untruth?
For the ignorant man and the Self Realized, the world does exist. Only for the former, it is limited by its shape and size. Whereas for the latter, the world is dissolved into his very being, that is, it is non different from the brilliance of the illuminated Truth of his own existence.
continued......
Ulladu Narpadu -
English rendering with comments by
Sri V. Ganesan:
continues....
Verse 19:
Arguments about destiny and free will are carried on by those who have not realized. Those who have, are free from both.
In Verses 15, 16, 17, and 18, the Maharshi refers to 'time', 'space' 'body' and 'world', respectively, and proves that all these, which are external to oneself and, as such, dependent on a mind for their recognition, are the impediments to Self realization. The Maharshi thereby affirms that turning one's attention away from them and directing it exclusively inward towards the Awareness is the essence of Self inquiry.
One of the apparently insoluble spiritual riddles is 'fate' and 'free will', and the concern over, which is the predominant one 'Fate' is the destiny which one inescapably has to work out in the life of the world. 'Free will' is a god given gift of intelligence to human beings with which one is expected to overcome hurdles, including fate.
The riddle, therefore, projects on the one side, the argument that 'fate' is the final verdict and thus unchangeable. And on the other side, the equally strong argument that one ever has 'free will' to make good efforts in the right direction, like bhakti, surrender, etc., and thus nullify the effects of fate.
There are equally valid points on both sides of the argument and hence the issue even today remains unresolved. In this verse, the Maharshi, in His own way, brings about a synthesis approach to the problem and thus effectively puts an end to this apparent insoluble spiritual riddle.
The 'fate' or 'free will' has relevance only to an individual being, who is rooted in ahamkara, ego. One's ego alone projects and raised the issue of which one of the two is predominant. Is it 'fate' or is it 'free will'?. To be precise, the 'fate' or 'free will sprouts from an ego and that very ego sprouts only from the ever-shining Self. Therefore, those who are experientially, inwardly ever immersed in the Self, thereby nullifying any trace of ego sprouting away from it, have simultaneously transcended the operation of either fate or free will. There is no more affectation for them from both fate and free will.
continued.....
Siva temples sung about in Saiva Canons:
(Lesser known temples.)
ethirkoL pAdi - 609 813.
This temple/ place is also called mEla tirumananjeri. There is city bus facility from MayiladuthuRai.
Siva is called IrAvadheswarar. Uma is called malark kuzhal nAyaki, one who wears flowers in her tresses.
Saint Sundarmurti has mentioned this temple in 11 of his verses, in Canon 7. All the verses sing about the impermanence of body.
When a prince was married and when he was returning with his wife, Siva came as wife's father and invited them. Hence ethirkoL
pAdi, where one comes in front to invite another. Indra's elephant IrAvadham prayed to Siva here.
*****
Ulladu Narpadu:
English rendering with comments by Sri V. Ganesan:
Verse 20:
Seeing the Self is seeing God. So the Self is not other than God.
The Maharshi many a time pointed out that the 'seer' is ever vaster than all the 'seen' objects put together. The vast sky, though seemingly limitless, comes under a limitation - within the framework
of a pair of seeing eyes. The mind that sees through the eyes is still vaster. Yet again vaster is the Self which gives light to the seeing mind itself.
This is the spiritual process of 'involution' (the Maharshi calls it as 'diving within') -- from the world of objects seen, to seeing eyes, to the seeing mind and from the mind to its light giver, the all inclusive Self. This is the ascending order in the progress of one's inward journey.
Descent from Self to Mind:
The reverse of this, is called 'evolution' - a descent from the Self to the mind, from the mind to the senses, and from the senses to the objects of the world. As such, the so called ignorant man, the ajnani, is already in the last step of this ladder. His turning point towards spiritual preceptor by imparting the Self-knowledge to him.
The method taught by the preceptor -- the process the ignorant man meticulously undergoes - is generally named as sadhana, seeking, known also as mumukshuttva (yearning for the spiritual ascendancy towards the Perfection, towards the Unity). The spiritual descent, however drowns one in ignorance, termed as bondage, samsara.
The final ascent is termed as Moksha - Total Freedom. The Maharshi's unique observation is that the both the terms - bondage and freedom - point only to an entity, the mind, which projects them. He further points out that by inquiring into the nature of the mind, one finds that there is no entity as mind at all.
So, remaining in one's true nature of the movement-less Self as one ever is, through such Self Inquiry, He asks the seekers to find out whether there is any movement at all as bondage and freedom.
Mind nullified, one is ever in movement-less Silence. In such a state of Wholeness, where is the room for divisions such as bondage and freedom? He asks us. This is a great challenge, the Maharshi poses to all aspiring seekers.
On accepting the challenge and thereby diving within to dissolve one's discerning faculty, the mind, one lands in the division-less state of Perfection. In that state of Oneness, where is the room for others?
The State of Self realization:
Instead of diving within and realizing the Self, one's true Being, to whom everything else becomes the seen object, to venture to behold God outwardly is merely seeing one more object, projected by the conceiving mind only. When through Self Inquiry, the very root of the mind - the 'I' thought - is nullified, one attains the state of Self Realization.
Such a one, who thus beholds, one's own Self in its all inclusive Fullness, devoid of any trace of delusion, is truly the beholder of God.
continued......
Ulladu Narpadu:
English rendering with comments by
Sri V. Ganesan:
Verse 21:
To see God is to be absorbed by God.
The two important philosophical categories are God and man, the individual being. Generally man is conceived of as subordinate to God, the all-powerful. As far as their forms are concerned, both are unreal and mental concepts only.
That is, the body of man is destructible in death and God's form is also only man's mental concept. Yet, the inner being, the
Self of man, the divinity, the Godhood of God, are the same, single Absolute Truth. Hence, the Maharshi repeatedly emphasized: "God and Self are synonymous." Therefore, Self Realization is the only true vision of God, He asserted.
The scriptures declare that cognizing one's own state of Being, the Self, is in reality the true seeing of God. Though one could grasp the verbal meaning of this oft quoted scriptural statement, its true purport is very difficult to realize, experientially.
Razor sharp attention is needed to know that one's feeling of one's own Being, and one's Being itself are not two different entities, but the same single truth of Wholeness, the total Awareness.
Yet, scriptural statements are infallible truths. So, what exactly is meant by the statement: 'The individual seeing God?'
The Maharshi says that to get merged at the source of the being is actually seeing God. He uses the words in Tamizh: 'To become God' for the term 'merging'. Since God and individual being, in essence, are identical, the individual being to merge, without any trace of separation, as thoughts and objects, totally, within one's Heart, is truly seeing God.
Surrendering totally the ego-self and merging it in the Self Supreme is the true realization of God, true seeing of God, the Maharshi affirms. For Him, God and the Self are co-extensive and non different. Therefore, He asserts that for one to remain as one ever is, is the true act of seeing God.
Verse 22:
The Self shines within the mind, illuminating it. Unless the mind turns inward and be fixed in the Self, it is not possible for the mind to know the Self.
In this verse, the Maharshi reveals the true relationship between the mind and the Self. Man's every branch of operation is obviously only through the mind. Where mind stands still, as in swooning or in deep sleep, man knows 'nothing', since he is totally devoid of all sources of perception. This makes man believe that mind can know everything, including the highest spiritual ecstasy of the Self!
But by externalizing, the mind dooms itself in ignorance, illusion, darkness and pain. Turning within and merging with the Self, it itself becomes the Illumination. Mind trying to know the Self and form methods to realize the Source is an impossibility. The Self shines within the mind, energizing it cognize things outside. Mind looking within, is its merger with the Self.
continued.....
Siva temples sung about in Saiva
Canons:
(Lesser known temples.)
vELvikudi - 609 801.
This temple is further about 2 kms from tirumaNanjeri. Siva's wedding
yagana is said to have been conducted here.
Siva is called kalyANa Sundareswarar. Uma is called ParimaLa Sungandha NAyaki. The holy waters (tirtham) are a tank called kaudhkabhandhana (?) tirtham.
Saint Tiru Jnana Sambandhar has mentioned this temple in 10 of his verses and Saint Sundaramurti in 10 of his verses in Canons 3 and 7 respectively.
Siva's kala (full effulgence of grace) is said to be in vELvikudi during day time and in tiru thuruthi at night time.
*******
Ulladu Narpadu -
English rendering with comments by
Sri V. Ganesan:
continues.....
Verse 23:
The body does not say 'I'. In sleep no one admits he is not. The 'I' emerging, all else emerges. Inquire with a keen mind from where this 'I' arises.
The Maharshi cuts at the very root of the fundamental folly of man, who believes he could realize the Self through intellectual studies, mentally formulated methods of disciplines and the various religious tenets. The mind that comes out to search for the Self is itself the Self.
Unaware of this simple truth, it makes enormous efforts to behold the Self outside itself, like an object, which is absurd. The Maharshi humorously puts it: 'Self knows no others and mind knows only others!'. Where the mind has volunteered to be totally inoperative, there the Self shines lustrously, brilliantly as in Samadhi.
The Maharshi plunges the seeker deeper into His unique teaching of Atma Vichara. He says that no one denies one's own existence, though 'one does not know what that existence really is. If it can't be known by the mind, as we saw in the previous verse, how else can one know the Self, one's Pure Existence?'
From this verse onwards up to Verse 30, the Maharshi exposes and thereby guides the seeker through the treasure trove of Self Knowledge. That is, only when the mind is denied its apparent role, through one's own intuitive, inner experience, the Self can be realized. And, that process is lucidly explained, step by step, by the Maharshi, in these verses.
The 'I' arises in between the inert body and the ever existent Living Principle. And only after the identification of 'I' do things outside it arise. Thus knowing what 'I' is, assumes importance. The clue lies in focusing attention on finding out where from the sensation 'I' arises.
Verse 24:
Neither the body nor the Self says 'I'. Between them the ego rises and ties them together.
The inert body is incapable of proclaiming itself as "I am". Likewise, the ever existing, unmoving life-principle utters not "I am". Yet, in between the inert body and the movement-less being,
holding on the body, there arises, a sensation which declares itself as "I".
This "I" principle brings the insentient body and the ever existing life-principle together, mysteriously. As such, it is called "the knot between body and the Self - Chit-jada-granthi". It is also referred to as: bondage, individual being, subtle body, ego, samsara and mind.
continued......
Ulladu Narpadu -
English rendering with comments by
Sri V. Ganesan:
continues.....
Verse 25:
The ego takes a body and accomplishes various acts. It takes one body after another till it is destroyed by Vichara.
The Maharshi draws the attention of the seeker, slowly but steadily, to the one and only obstacle -- the mind -- on the way to Self Realization. He lays threadbare the various disguises the mind puts on camouflaging the Self, so that the seeker is weaned off, delving too much on this non existent phantom.
The coming verses too deal exclusively pointing out the nuances of the non-alive mind. This is, perhaps, the only schematic description of the characteristics of the ego, in all the known spiritual texts. The Maharshi equates the ego with mind, and also with bondage, subtle body, as stated in Verse 24.
Once, the shades of the ego are exposed, the seeker is emboldened to carry on with his spiritual efforts, totally ignoring the pranks and promptings of this phantom element. Hence, the right understanding of this verse is of paramount importance.
In a state of non inquiry, as to its identity, the mind throws its weight all round and thus plunges one into a sense of bondage. On inquiry, through which the mind's non existence is revealed, one gets enlightened that there never was an entity called 'mind.' The Maharshi asks the seeker to be agile and be rooted in the clarity, the clear perception of this fundamental truth.
Verse 26:
The ego being the all, enquire what the ego is. Surrendering it is surrendering all.
Only after the rising up of the parent-thought, the 'I' - thought, there arises, after it, the parade of 'others' - God, world, ignorance, knowledge, pain, pleasure.
For example, in deep sleep when the 'I' disappears, along with it disappear the paraphernalia of all objects seen, and subjects, conceived of. This clearly establishes that whatever is perceived is merely an extension of, and in the domain of, this 'I' operation only.
continued......
Siva temples sung about in Saiva
Canons:
(Lesser known temples.)
tiruk kodikkA - 609 802.
This temple is again near Kumbakonam, in about 15 kms, very close to SooryanAr Kovil. The devas who account for 33 crores in number, are said to have prayed to Siva here. Hence the name kodi which is one crore in Tamizh.
Siva is called kodiswarar. Uma is called vadivAmbika. The holy waters (tirtham) are a tank called Agasthya Tirtham.
Saint Tiru Jnana Sambandhar has mentioned this temple in 11 of his verses (Canon 2) and Saint
Tirunavukkarasar in 15 of his verses (Canon 5).
********
Ulladu Narpadu:
English rendering with comments by
Sri V. Ganesan:
continues......
Verse 27:
To destroy the ego, the source of its emergence has to be sought and retained in the real state.
In the previous verse, the Maharshi made it very clear that if one inquired into the nature and structure of the 'I'-thought - ego,
mind - it will be found to be non existent phenomenon. In this verse, He affirms that the ego, which parades itself as the all-in-all, when inquired into the source, is found to be non existent. Ego denied, everything else it projected too, gets totally lost.
Plunging Within
This is a very important verse. Here, the Maharshi continues to bless the seeker by emphasizing the imminent need for one to plunge within and finding the source of all creation, beginning with the birth of the 'I'-thought. Inquiring into its nature and structure alone will reveal its non existence, thus establishing one in his pure being of the Self.
All other spiritual fall short of total removal of the ego, 'I', for, they all hold on to the very same mind - 'I', to achieve this illumination. The Maharshi raises a pertinent question: "Will the mind - 'I' - commit suicide?" Never.
Therefore, the ego - 'I' can be made to disappear only by diligently investigating its place and nature of origin. The state of non-rising of the ego - 'I' is truly one's real state of Inner Poise and it could be attained only through Self Inquiry. The Maharshi again commands the seeker to be determined to get established in this unwavering state of serenity, where the mind - 'I' does not arise at all.
Verse 28:
The seeking has to be deep within oneself, like diving to recover an (precious) object that has fallen in deep waters.
In the next two verses, the Maharshi gives the sure method of achieving success in annihilating the non existent phantom, the mind - 'I'.
He, with all compassion, gives a practical course. How will a man dive into deep waters to recover his lost precious object? It is simple. He will abstain from focusing his attention on other things and - also from breathing - before taking the plunge into the water, so that he can reach the bottom and recover the object. Likewise, the Maharshi advises the seeker to search for and find out the source of the mind - 'I' by delving within and by taking a dive inwards towards the source, the Heart.
continued......
Ulladu Narpadu -
English rendering with comments by
Sri V. Ganesan:
continues.....
Verse 29:
The Vichara is not muttering 'I', but sinking the mind into its Source.
While paying full attention to 'I' by not wasting the slightest energy even to murmur orally 'I', one should delve deeply within to find the Source - 'I' and abide therein and as the Silence Supreme. That is
Self Knowledge complete. Instead of taking to this royal route of spiritual perfection, one to go on saying mentally, 'I am not this body, nor this mind, etc.,' or 'I am That', may in the beginning stages help the seeker to take to Self Inquiry, but the true seeker should hold on to the direct search after the Self.
Verse 30:
In Self Inquiry, when the mind reaches the Heart, its source, the 'I' collapses and the real "I-I", the true Being, manifests itself.
In this verse, the Maharshi decisively pinpoints to the seeker, and also actually takes him by hand straight into, the anubhava (direct experiential perception) of Self Awareness. In simple but fully potent words of Wisdom, He pointedly portrays what exactly will take place, if the seeker took the plunge within, pursuing Self Inquiry. It is His own experience as a boy of 16 years and as such, the Maharshi speaks with authority of Atmanubhava (Self experience) and is not indulging in any polemic exercise.
When the seeker takes to 'Who am I?' inquiry and plunges within, his mind gets absorbed in the Source, from which it emerged. This ecstatic moment of triumph is poetically put by the Maharshi as "the head (mind) losing (its pride - its phantom form) itself completely and getting lost, getting merged in its birth place, the Heart, the Self."
This, as the Maharshi puts it graphically, is like a salt doll entering the ocean to measure its depth. It gets completely destroyed only itself - salt.
continued......
Siva temples sung about in Saiva Canons:
(Lesser known temples.)
mayEndrap paLLi - 609 101.
This place/temple is now called kOViladip pALaiyam. It can be reached from Chidambaram or Kumbakonam. The gods of Moon, Sun, Indra and Brahma are said to have prayed to Siva here.
Siva is called tirumeni azhagar. Uma is called vadivAmbika. The holy waters (tirtham) are a tank called mantra pushkaraNi. The temple tree (Sthala Viruksham) is thAzhai.
Saint Tiru Jnana Sambandar has mentioned this temple in 11 of his verses, in canon 3.
******
Ulladu Narpadu -
English rendering with comments by
Sri V. Ganesan:
continues....
Verse 31:
Having extinguished the ego, the Jnani remains immersed in the bliss of the Self. He is aware of nothng but the Self.
This is an important verse, clearly demarcating the limitless state of a fully realized being. Rooted in the movement-less quietude, he has no urge or compulsion to indulge in external activities. Such a being is ever active, inwardly, Sri Bhagavan once said that the apparent inactivity of the Jnani is perpetual and intense activity in reality.
The Self Supreme state is a no-mind state. And, as such, how can mind-soaked being gauge or understand or evaluate the all-inclusive Supreme State of Oneness?
The sheer beauty of this verse can be better understood, in the light of an oft-quoted verse from Ozhivail Odukkam, a Tamizh advaitic text. It is said that the fire is caused by consuming the firewood. But when the fire is aflame, logs are not seen, only the fire is seen aglow.
Likewise, the Self Supreme, glows only on the destruction of the mind. Therefore, how can any mind be capable of knowing what that supreme state of Being is?
Verse 32:
The Vedas proclaim, 'Thou art That'. Instead of repeating the saying, far exalted it will be if one investigates into the nature of oneself and abides as the Self.
The Maharshi in this verse clarifies the true purport of the Vedas and the Upanishads, affirming that whenever they proclaim the highest spiritual state, as Tat Tvam Asi, Aham Brahmasmi, the seeker is enjoined not to practice it as a made of sadhana but to recognize its infallible supremacy and realize that such an exalted state is nothing but one's own truth, in which one ever abides. You are That, I am Brahman, therefore, is not a mantra to be repeated, but to be realized as one's own true existence, which one has forgotten and now is made to remember thereby getting re-established therein.
The Supreme Truth shines vibrantly ever within one's Heart, as the Self, non-dependent on one's verbal confirmation of it. Thus, one is ever the Supreme Reality only. Scriptures enjoin one to be 'That' and not to meditate on 'That' as if it is the goal, different from the one who meditates.
continued......
Ulladu Narpadu -
English rendering with comments by Sri V. Ganesan:
Self Knowledge is not duality. The Self is single, it is both the object and the subject. The "I" being pure indivisible Consciousness, is experienced by the Jnani as the same in all.
In this verse, the Maharshi literally yet mildly condemns one's mental movement to gauge one's own spiritual state. The mind moves only in alternate states of affirming itself in arrogance or wallowing in self pity. For one whose pursuit is purely spiritual, both these evaluations are to be eschewed, as they are totally mind oriented.
As the Self-realized beings (Jnanis) unanimously affirm that there is only one Awareness per se, for, such a unique Oneness of Awareness is uniformly each one's direct experience. The ultimate Realization of all, is ever Oneness of Awareness per se, alone.
Verse 34:
Disputing the nature of the Self without attempting its realization is mere delusion.
That which is, the Truth, the Self, is existent for everyone and undisputedly too, at all times. As such, plunging within in one pointedly and being immersed in that movement-less Awareness is truly the goal of Self Realization.
It is the easiest and the most natural attainment. Any deviation away from being immersed in this Supreme Quietude, in the form of mental disputations as to its form, name, quality and quantity, surely drops one into the bottomless pit of total ignorance.
continued...
Siva temples sung about in Saiva Canons:
(Lesser known temples.)
kalik kAmur - 609 106.
This temple is about 20 kms from SeerkaAhi, the birth place of Saint Tiru Jnana Sambandhar. Saga Parasara is said to have worshipped Siva here.
Siva is called Sundareswarar. Uma is called Azhagammai. The holy waters (tirtham) are a tank called ambuli tirtham.
Saint Tiru Jnana Sambandhar has mentioned this temple in 11 of his verses, in Canon 3.
*******
Ulladu Narpadu -
English rendering with comments by
Sri V. Ganesan:
continues....
Verse 35:
To seek and abide in that which is always attained is true attainment. Siddhis are like dream-magic. They do not entrap the Self Realized.
The Maharshi reiterates that just as sleep is the basis for the dreams apparently to come alive and play their parts, ignorance is the basis on which the world drama constantly unfolds. Release from ignorance alone will enable one to see the non-reality of the world. Till one attains such freedom, the play of the world-reality will appear irrefutable, similar to the one who could not refute the dream experiences while dreaming.
The Reality, the Self, always shines from within as the Pure Awareness. To be ever that Silence Supreme is truly knowing it, too. Thus, to remain rooted as one ever is, is hailed as the greatest attainment of human existence.
All other human achievements, including attainment of supernatural powers, are non-real and therefore, unimportant. They are equivalent to great achievements gained by one in his dreams. When one wakes up the next morning, they are all found to be untrue.
Likewise, the realized one who is awakened from the mass of ignorance, will never be deluded by these impermanent occult powers nor any attainments through them.
Verse 36:
It is not necessary to go on meditating, "I am That", for one always is That.
In this verse, too, the Maharshi again exhorts the seeker to the single, simple task of relentlessly pursuing his goal - the search for Truth. That is, to clear and wean off himself totally from any form of mental indulgence. Rid of mind movement, one is the Truth Supreme ever, asserts the sage of Arunachala.
One is ever the Reality, beyond the reach of thoughts. A man is a man. Is there any good for him to assert by repeatedly saying, 'I am a man, I am a man?'
continued......
Ulladu Narpadu -
English rendering with comments by Sri V. Ganesan:
continues....
Verse 37:
Non duality prevails always, whether as the world or as the Self.
The Maharshi hammers the need to be ever rooted in the Truth of Oneness, more strongly in this verse. A thin, straight iron rod dropped into a transparent glass of water, will always look crooked. Likewise, whatever the mind projects as Truth, is only the distorted version of the Truth! The seeker, therefore, is guided to go direct into the experience of the Truth, without indulging in any mental concepts about it, including quoting from the scriptures.
Some spiritual texts proclaim that during the period of practice, the division between the path and the goal are wide and separate. Also they affirm that on completion of the practice, one will reach the goal, thereby establishing the finale of Oneness.
Though this presentation sounds logical, it is purely a mental derivation. For, the Truth of Being, the Self, is vibrantly there, all the time, at all places and under all conditions -- so, there is no question of attaining it. Due to ignorance, it was forgotten. And, now, through Self Knowledge it is recognized as that which is ever is.
It is not that duality is real when the search for Truth takes place, and not so when one attains Knowledge. As, in the well known 'Ten Fools' story, the tenth man existed while the individual forgot to count himself, Reality always exists whether it is in practical life or in spiritual attainment.
Verse 38:
The sense of doership reaps the fruit of action (karma). Karma ends when the doer realizes his true nature.
The mature seeker, in his spiritual ascent, is assailed by certain deep doubts which could only be transcended through experiential understanding and never by intellectual clarifications alone. Out of compassion for such advanced seekers based on His own experience, the Maharshi authoritatively establishes the true state of a Self Realized Sage, in the next three verses. Hence these verses are of prime importance.
To the Jnani, Agami Karma, additional karma freshly accumulated in the present lifetime and to be carried forward into future births and, Sanchita Karma, the total number of births one has to take, to work out the accumulation of karma debts gathered during the previous births and Prarabdha Karma, that part of one's Sanchita Karma which must be worked out in the present life, are simultaneously nullified in toto. This movement-less state of Being, uninhibited by any form of accumulated actions, is truly the final freedom eternal.
continued....
Siva temples sung about in Saiva Canons:
(Lesser known temples.)
keezhai tiruk kAttup paLLi - 609 114.
From MayiladuthuRai, one has to reach tiruven kAdu and from there this temple can be reached in another 1 km.
keezhai in Tamizh means Western. Siva is called Aranya Sundareswarar. Uma is called Akilanda Nayaki. The holy waters (tirtham) are a tank called Amirtha
Poygai.
Indra after killing Vriddasura, came here for penance to Siva. The shrine of Sri Dakshinamurti is quite beautiful. On the Western wall of this shrine, if one could keep the ears, one can listen to the sounds of the waves of an ocean!
Saint Tiru Jnana Sambandhar has mentioned this temple in 10 of his verses, in Canon 1.
******
Ulladu Narpadu -
English rendering with comments by
Sri V. Ganesan:
continues.....
Verse 39:
Bondage and liberation are mere notions in the mind. They cease when he who is bound, is inquired into and realized.
The Maharshi, in this verse, re-emphasizes the state of freedom as not separate from one's own simple being, and the thought is the only bondage.
The concept of freedom arises obviously for the one who conceives of oneself as being caught in bondage. So, one has seriously to inquire within: Who is bound, by whom? Who am I? Such intense, inward search will land him in Truth.
Bondage is merely a non existent thought, so, too, is its extension, the ideal of liberation, notion of Freedom. Unintruded by the mirage of thoughts, one is always in a state of Self Realization. In such a state of absolute Quietude, there is positively no space for either
the thought of 'bondage' or, most assuredly, for the thought of Freedom.
Verse 40:
True Liberation has no form and destroys the very ego which distinguishes between one kind of of it and another.
Once the Maharshi said: 'There is no gradation in Self Realization. The gradations spoken of, apply only at the stage of sadhana (practice).' Thus, most of the spiritual discussions are raised only from the standpoint of an abhyasi (seeker). Any mental movement is falsehood. In the all consuming blaze of Self illumination, where is room for any dross of falsehood?
Discussions galore are raised with regard to Self Realization. They are generally brought under three categories., viz., i) Final release attained with form; ii) without form; and iii) with and without form.
Instead of wasting time and energy on details about these arguments, the Maharshi firmly declares that true Freedom, final Release, or eternal Liberation is nothing but the annihilation of the mind - 'I', which raises these three distinctions, in the path of Self Realization.
'Pay complete attention to, and be rooted in, this simple, single Truth, untouched by thought,' He says.
CONCLUDED.
Sri Ramana TiruppaLLi Ezhuchchi:
(Wake Up, Lord Ramana, to Awaken Me!)
Swami Sadhu Om
(Tr. by Sadhu Tanymaya Chaitanya)
(From Mountain Path, Oct. Dec. 2009)
If a person wakes up refreshed from restful sleep in a happy frame of mind, he can cheerfully perform his duties the whole day. Therefore, it was the Tamizh custom in ancient days to ceremoniously wake up the king with auspicious prayers accompanied by melodious music, and he would thus likely discharge his duties in a manner that would bring joy to all his subjects.
Extending this approach to please the Lord of the universe, so that His Grace protects and brings happiness to all of humanity, great saints have composed hymns to 'wake up the Lord' and invoke His blessings. The genre of such hymns comes under the category of TirupaLLi Ezhuchchi in Tamizh and Suprabhatam in Sanskrit. Manikkavachagar's TiruppaLLi Ezuchchi and Sri Venkatesa Suprabhatam are most popular hymns sung by millions. Following such illustrious examples, great devotees of Sri Bhagavan too have sung similar hymns.
Unlike the earlier hymns, the present work has the unique distinction of blending the vision of Advaita Jnana Marga with a heart-melting pleading for Sri Bhagavan's Grace, which alone can truly wake up ardent seekers into Self Knowledge from the beginning-less sleep of ignorance. Although Sadguru Ramana is EVER AWAKE in the non dual vision of the Self, it is traditional in the path of bhakti to assume a seeming duality of guru-sishya bheda, purely for the purpose of invoking divine Grace to achieve Liberation. Conceding this, it is quite in order, to 'wake up' our Sadguru to draw His attention, for receiving His benedictions! For
as Manikkavachakar famously sang, 'by weeping for Your Grace, we shall attain union with You! (vinaiyen azhudhAl unnaip peralAme!).
*
1. As an indication of sunrise, the dense darkness is slowly disappearing in the eastern skies. The stars in their celestial course also slowly hide their bright light and fade out of sight. The rooster cocks and the early crows have started calling out loudly. The moonlight is fading fast at this moment, as the deep red rays of the sun are fast enveloping the horizon, driving away the blackness of the night. Gracious Ramana, the time has come for you to wake up from your blissful, non dual sleep (and bless me to regain my true nature).
2. The bright gem of the sky, namely the sun, has arisen with a cool brilliance and the fog is fast clearing away. The birds from their nest have woken up and begun flying away, filling the sky with their songs. The mother cow which was sleeping in the cool mud plastered stable has woken up and started lowing with a desire to feed its tender calf. Even as the calf is restless to drink its mother's milk, I too am pining as your spiritual child, to drink the milk of your Grace. You only beckoned me earlier to Arunachala, so that I can live in you lap for good. It is time for you now to rise from slumber, Mother Ramana, the innermost Self, to slake my thirst for the nectar of your Grace!
continued......
Siva temples sung about in Saiva Canons:
(Lesser known temples.)
kuRumAnakudi - 609 117.
This temple/area is nowadays called KaNNanAr kovil. This can be reached from Chidambaram, via Vaitheeswaran Kovil.
Indra is said to have prayed to Siva for extinguishing his sins for his act of union with Ahalya in the guise of her husband Gautama Rishi.
Vishnu in his avatara as Vamana, is also said to have prayed to Siva here.
Siva is called kaNNAyira Nathar. Uma is called kodhai nAyaki. The tirtham (holy waters) is a tank called Indra tirtham.
Saint Tiru Jnana Sambandhar has mentioned this temple in 11 of is verses, in Canon 1.
In the Tamizh month of Kartikai, many devotees come on every Sunday and take bath in the tank and then pray to Siva here.
*******
TiruppaLLi Ezhuchchi - Sri Sadhu Om.
(Wake Up, Lord Ramana, to Awaken Me!)
Tr. Sadhu Tanymaya Chaitanya.
continues.....
Verse 3:
What is the sun has risen? What if its effulgence spreads all over the world? What if the world rises into frenetic activity? What if the silent sea rises with surging waves? What if the sky rises with brightness? What is the multitudes of birds rise and fly forth? What if the sea of humanity stirs out of sleep and rises up in action? What does it matter, of what avail is it to any, whoever it be who rises up from sleep? The darkness of ignorance, in the form of 'I am the body' consciousness has risen in full blossom and is holding its sway everywhere. This darkness can be dispelled ONLY IF YOU wake up! Lord Ramana! You alone are my Refuge. May you be pleased to rise and awaken me!
Verse 4:
The 'I-thought' has risen and possessed my body like a ghost with 'I am the body' consciousness, and has led me to believe that this world is a concrete reality. Not knowing the source of my ego, I am tossed about by the play of the three gunas. To quell the play of 'I-thought' and 'my-thought', I beseech you to rise and dance in my heart with the awesome might of your Grace. Wake up, Lord Ramana, to awaken me to my natural Perfection!
Verse 5:
Entering repeatedly the mother's womb in countless lives, I have been ever drowned in the ocean of samsara. Shackled by the ropes of time and space, utterly unaware of my real nature, I have been sleeping for ages in delusion, thriving as 'I am the body' consciousness. In order to eradicate my hardened stupidity caused by primal ignorance, Lord Ramana, you assumed the holy form in a human garb and took over my life completely. Now it is time, Sri Ramana, for you to wake up, in order to kindle the true knowledge of self in my heart!
continued......
Sri Ramana TiruppaLLi Ezhuchchi -
Sri Sadhu Om.
(Tr. Sadhu Tanmaya Chaitanya.)
continues....
Verse 6:
What the knowers of Self and great saints detest, such worldly knowledge (apara vidya) I gained with great effort. Alas, I have continued to remain as the most wretched even among the despicable wretched lot, pursuing only the futile vanities of life all along. In the darkness of my heart which words fail to describe, bestow the light of true knowledge, at least now. Who else has the compassionate power to wake up the ignorant child, other than its loving parents? In order to destroy all my defects and awaken me, your dear child, into Self Knowledge, Oh Guru Ramana, may you be pleased to wake up from your sleep in the Self!
Verse 7:
Lest I should continue to suffer in samsara by continuously rising up as 'I-thought', I beseech you to arise in the hall of my heart and dance blissfully as the 'I-I', quelling my ego once for all and destroying my little, alienated individuality. Having taken over my life wilfully at Arunachala, now keep me ever at Your Feet, annihilate my separative ego and bless me with the nectar of immortality. Oh Siva Ramana, please wake up from your non dual, blissful sleep and awaken me into Self knowledge (as the culmination of your Grace).
Verse 8:
I have taken up as my conditioning adjuncts, the sleep and wakeful states of living, in the prison of body-consciousness and thereby slipped into the endless sleep of primal ignorance, and as a consequence wallowed in the sufferings of this dream-like worldly life. By the power of your Grace, let me awaken into the land of Self-awareness and thus cut asunder my chains of bondage manifesting all the time as 'I am the body' consciousness. Oh Effulgent Ramana, may you rise up like the sun from the ocean of compassion and bless me with the transcendental knowledge of the Self.
continued......
Cow Lakshmi's Deliverance Day -
30.6.2012:
Today is Cow Lakshmi's deliverance day. In the Asramam, in the morning,
there will be adornment with silk saree, applying turmeric, garlnding,
etc., would have taken place. Then devotees would read Akshramanamalai and then show Arti to the statue. There will be sweet pongal prasad for distribution after placing some sweet pongal near the statue.
*
Cow Lakshmi came to Sri Bhagavan, around December 1926, as a young calf. She must have been three to six months old then. After the donor's pleading and Ramanatha Brahmachari's pleading, the young calf was taken to the Asramam with the approval of Sri Bhagavan.
*
Last year I posted detailed story of Cow Lakshmi. Devaraja Mudaliar's book COW LAKSHMI narrates the whole story.
*
Deliverance:
Sri Bhagavan takes Lakhmi's head into His lap, holding her and stroking her face and neck. Immediately her breathing becomes steady. Sri Bhagavan embraces her and places His cheek against hers. Then the two pairs of eyes meet and tears begin to flow from down their faces. Those witnessing this intimate scene are unable to contain their emotion and begin weeping softly. With His face touching hers, Sri Bhagavan strokes Lakshmi lightly. The two gaze at each other for nearly for an hour. With His eyes fixed on her, Sri Bhagavan places His left hand on Lakshmi's head and, with His right hand, strokes her from the throat down the heart center. Time passes as He continues to massage her in this way. Then in a soft voice....
Bhagavan: (To Lakshmi) What do you say, Amma? May I go?
A long minute of silence.
Subbalakshamma: (In a whisper) She'll feel happy if Bhagavan stays by her side.
Bhagavan: That is so. But what to do? There are people for me in the Hall. (Pauses, then to Lakshnmi) Wherever I may be, I will never leave you. I will always be with you.
At 10.30 am. the doctor came again and gave an injection. But Lakshmi remained unaffected, as though the body was no longer hers. ...She turned over into the posture of Nandi in order to apply some ointment on a boil. At 11.30 am. Venkataratnam returned to find Nagamma still there. After a few minutes with Nagamma close by, Lakshmi took her last breath, finally reaching the feet of Arunachala, to be absorbed in Him for ever. Meanwhile, Sri Bhagavan came quietly out of the dining hall and returned to the gosala where devotees had gathered. .....
Sri Bhagavan: Is it over?
Sri Bhagavan kneels down and takes Lakshmi's face in both hands. Oh Lakshmi, Oh Lakshmi....Then through His tears, said: Because of her, our family has grown to such an extent.
*
Chinnaswami: Where should she be buried?
Bhagavan: Let her be next to Valli and Jackie.
*
At 6.30 pm. funeral rites were started and completed. Sri Bhagavan was sitting just opposite the site.
Bhagavan: She might have been a sadhaka in the past, which earned her the merit to be brought to the Asramam, to attain liberation.
The last rites are performed with the chanting of Vedas.
Later that evening, Sri Bhagavan, after consulting the almanac composed a Tamil ode in Venba meter.
In the year of Sarvadhari,
Fifth of Ani, a Friday,
In the waxing phase,
Twelfth lunar day, under Visakam
Cow Lakshmi attained liberation.
(Sarvadhari varsham, Ani month, Sukla Paksha dwadasi was the liberation day.) It was June 1948.
From then on every Friday, pujas
are performed to Laksmi's Samadhi.
********
Thanks to Cable connection problems in my computer, I could not send any comments for three days or so.
Siva Temples sung about in Saiva Canons:
(Lesser known temples)
tiru maNNip padikkarai - 609 202:
This temple is about 14 kms from Vaitheeswaran Kovil, towards west.
When Siva took halahala poison, Uma
held His neck to prevent the poison going down to His stomach, so that the living beings inside His stomach will not be affected. Nor did she allow Him to spit, since that would affect the living beings outside the world. This is said to have happened in this place.
This temple/village is called today Iluppai Pattu. The name as per Sundarmurti's songs is tiru maNNi
padikkarai. There is a beautiful shrine for Vinayaka with right twisted trunk. The five Pandava brothers are said to have prayed to Siva in this temple, as per Krishna's advice. There are five Lingams to represent this.
Siva is called Neelakantar. Uma is
called Amirtha sura valli ammai. The tirtham (holy waters) is a tank called Amirtha tirtham. The temple tree (Sthala Viruksham) is iluppai (castor) tree.
Saint Sundarmurti has mentioned this temple in 10 of his verses.
*******
Siva temples sung about in Saiva Canons:
(Lesser known temples.)
tiru vEtkaLam - 608 002:
This temple is about 3 kms from Chidambram to the east. This is very near to the famous Annamalai University. Tiru Jnana Sambandhar is said to have stayed here and then visited Chidmabaram Nataraja next morning.
Arjuna is said to have performed his tapas here towards Siva, to obtain Pasupatha asthram. This is celebrated on the Visaka star day of Vaikasi (Baisaki) month every year.
Siva is called Pasupatheswarar. Uma is called Nalla Nayaki. The tirtham (holy waters) is a tank called Sivaganga.
Saint Tiru Jnana Sambandhar has mentioned this temple in 11 of his verses, and Saint Tirunavukkarasar in 10 of his verses, in Canons 1 and 5 respectively.
******
Cow Lakshmi - Post Nirvana conversations:
One evening in late summer, some weeks later than Cow Lakshmi's Maha Nirvana, the air was filled with the sound of crickets and cicadas. After sitting silently in the Hall for some time, Sri Bhagavan, as if reminded of something, got up and went out alone. On the way, He met Nagamma....
Bhagavan: Come, Nagamma.
Nagamma: Bhagavan seems to be on His way to gosala,
Bhagavan: Yes. I felt like seeing Lakshmi's children.
The two amble along slowly......
Bhagavan: (Still at a distance, Bhagavan spots a large brown bull).
Do you see that big fellow? That is Lakshmi's son. (As they move closer) And this one here, is, this is Lakshmi's daughter. And that one, you see there, ... that is Lakshmi's grand daughter.
Nagamma: How is Bhagavan able to tell them apart?
Bhagavan: They all have Lakshmi's face, don't they? But isn't strange
how none of them come to me the way Lakshmi did?
Nagamma: Yes. Bhagavan. Everything happens by Sri Bhagavan's Grace. It's only because of our steadfast longing for divine guidance in the past that we have gained access to Sri Bhagavan now.
Bhagavan: It's true that there has to be good karma. That alone enables the guru and disciple to have spiritual contact with one another. Intimate communication between them does not happen by accident.
(Falls silent for a moment.)
........
........
Nagamma: But Bhagavan did not remain with Lakshmi right up until the final stage.
Bhagavan: Yes. Do you know why? No predispositions remained with her!
********
Sri Ramana Sannidhi Murai:
The three days in which my computer could not be operated, I thought I should take up Sri Ramana Sanndihi Murai and read some compositions.
Sri Ramana Sannidhi Murai is also written by Muruganar with a good number of classical Tamizh words and it is not easy to find the meaning, despite the glossary at the end.
Among many poems that I liked, I can give the following two from Chevili (foster mother) irangal (taking pity on her love-torn daugher, who is mad after Siva Ramana.
Verse 3 / 860:
suddha jnana sorupa ramananai
utthamap pakkruvaru guruvai eithir
siddhanik kaNdu siddham thigaithup
poi,
pithiyAi pin thodarnthaL pEthaiye!
The pure Jnana Swarupa Ramana, who is loved by the pakvis (mature sadhakas) as Guru, has been seen by my daughter, she became mad in her mind and as a mad girl, she has followed Him.
Pithi is a classical Tamizh word,
a feminine gender use for Pithan, madcap. Siva is also called as pithan by Saint Sundaramurti Swamigal.
Pakvis go after Him for Jnana. But she goes after Him for simple love towards Him. This maddening love itself will confer her jnana, as happened in the case of gopikas, with Sri Krishna.
Verse 6 / 863:
nakkarAgi nayanthu ramanare
pukkup pichai pulambi thirivathen
thakkavARu oru thyal udhaviyAR
chikkena kudi vAzhkai cheluthuume!
O Ramana roaming here and there, and with request, you ask for bhiksha (alms). Why do you lead this sulky life? Why not you marry a suitable girl and run a nice family life?
nakkar - naked
thyal - girl
chikkena - nicely designed
kudi vAzhkai - family life.
This second verse has a story behind it. Once when Sri Bhagavan and Muruganar were cutting vegetables and greens, while Sri Bhagavan was doing neat work, Muruganar, looking at the mouth of
Sri Bhagavan for His pearls of wisdom, did a messy work, with stems and cut vegetables and greens all mixed up! Sri Bhagavan said: Oye, after seeing this, I can guess what sort of family life did you lead? Muruganar left the place and then composed this verse, which states, that since He is good at such work, He can be definitely fit for family life, and so He can get a nice looking girl and run a family life!
Chevili irangal is of Sangam literature origin and the foster mother, feels pity for the love torn daughter and is anxious that she may run after her lover without anyone knowing it sooner or later.
Saint Manikkavachagar uses this pageant in Tiru Chitrambala Kovaiyar.
(translations in prose - my own).
*********
Happy 'Guru Purnima' to all the members of this blog!
best wishes,
Guru Poornima - 2012:
Today is the full moon day of Ashada month (lunar calendar) which is observed as Guru Poornima or Vyasa Poornima. The ascetics commence their chaturmasya vratham (the four months period where they stay in one place and perform daily pujas, meditation, upadesa to disciples etc., This being also the starting period of moonsoon, the ascetics (who were in the past walking from place to place) do not move out.
Who is a Guru? For ripe souls, God Himself comes in the guise of human or any form as Guru. For Manikkavachagar, Siva came as a brahmin under kurundhai tree in Tiruperundurai. For Arunagiri Natha, Muruga Himself came as Guru. For the saint poetess Avvaiyar, Ganesa Himself came as Guru. For Sri Bhagavan, the Self or Arunachala was the Guru.
Rama had Vasishta as Guru and Krishna had Sandeepani as Guru. For Sri Sankara, Govinda Bhagavadpada was the Guru. The most ancient Guru is Sri Dakshinamurti who taught in silence.
Sri Bhagavan says in Talks 398, "Guru simply helps you in the eradication of ignorance. Does he hand over Realization to you?"
"In as much as one is ignorant, one is wise. Is he a madman who says he is mad? Guru's Grace is like a hand extended to help you out of water, or it makes your way easier for the removal of ignorance."
My solemn prayers to Sri Bhagavan to bestow Grace upon all of us, His devotees.
"O Arunachala, you, who stand and shine before me in the form of my Guru, destroy utterly my faults, cure me and convert me, and as your servant, govern me!"
(Sri AAMM - Verse 19)
*******
Siva temples sung about in Saiva Canons:
(Lesser known temples.)
tiru nel vAyil - 608 002.
This temple is near Chidambaram. further east to tiru vEtkaLam. Actually there are twin temples called tiru nel vAyil and tiruk kazhip pAlai.
tiru nel vAyil is also called today as Sivapuri. Siva is called Uchi Nathar and Uma is called Kanakambika. The tirtham (holy waters) is a tank called Krupa Samudram.
Saint Tiru Jnana Sambandhar has mentioned this temple in 11 of his verses, in Canon 2.
*******
iRai paNi niRRal:
iRai paNi niRRal is a beautiful Tamizh word which is also called
para bhakti. It only means being in the service of God/Guru. Muruganar in his comments for Verse 414 of Guru Vachaka Kovai, says that the destruction of the jiva's sense of doership is iRai paNi niRRal. (abiding in the service of God). (Tr. David Godman).
Sri Bhagavan explains in Upadesa Manjari, Chapter 1, questions 9, 10 and 11 as:
It is to learn the truth that all one's actions performed with unselfish devotion, with the aid of the three purified instruments (body, speech and mind), in the capacity of the servant of the Lord, become the Lord's actions, and to stand forth free from the sense of 'I' and 'mine'. This is also the truth of what Saiva Siddhantins call parabhakti (supreme devotion) or living in the service of God (iRai paNi niRRal). Muruganar also says that the loss of jiva bodha is the loss of individuality (thannizhappu).
Sri Bhagavan uses the words parabhakti and iRai paNi niRRal in Upadesa Undiyar, in Verses 9 and 29.
bhava bhalathinAl bhavanadita
sat
bhavathu iruthale undipara
parabhakti tattuvam undipara. (9)
Abidance in pure being
Transcending thought love intense
Is the very essence
Of supreme devotion.
bhandha veedaRRa parasukham
uRRavARu
indha nilai niRRal undipara
iRaipaNi niRRalAm undipara. (29)
Abiding in this state of bliss
Beyond bondage and release
Is steadfastness
In the service of the Lord.
Muruganar speaks about iRaipaNi niRRal in 10 verses in Sri Ramana Sannidhi Murai. (967 to 976).
He says,
1. O the hill like ocean of gunas!
What state should I move about?
He said: Stand as you stand (in the state of bliss).
2. O how can I merge at your anklet wearing feet, please tell. He said:
Remain as you remain (in the state of bliss.)
3. O Lord, what is the way to overcome my mind moving here and there? He said: With focused mind, go by the way in which God's grace directs you!
4. O Lord, how shall I be, with undisturbed mind, please tell! He said: Walk by the way in which God's grace directs you!
5. O Lord how shall I remain without likes and dislikes and suffering therefrom? He said: Move about as the God's grace moves you about!
6. O Lord what is the way of my salvation? He said: Go by the way the Lord on the lotus, pushes you to go!
7. O Lord, how can I kill my karmas? He said, Unite in the way that the grace of Lord unites you!
8. O Lord, what is my way of crossing the ocean of samsara? He said: Without wishing good and untruth stay put and do things as the grace of Lord makes you to do!
9. O Lord, how can I escape from drowning in the ocean of birth and death. He said, Unite in the way that the grace of Lord unites you with.
10. O Lord, tell me the way to attain Atmanubhuti. He said: Be as you are!
(The translation of the portions of the ten verses is not perfect. Members may kindly pardon).
*******
Siva temples sung about in Saiva Canons:
(Lesser known temples.)
tiruk kazhippAlai - 608 002.
As said earlier, this temple is about a km. from tiru nel vAyil. It is said that earlier this temple was on the bank of river koLLidam and when floods came once, the temple was damaged and then rebuilt here. This place is now called kAraimedu.
Siva is called pAl vaNNa nAthar. Uma is called Veda Nayaki. The tirtham (holy waters) is a tank called Panchakshara tirtham.
Saint Tiru Jnana Sambandhar has mentioned this temple in 22 of his verses, Saint Tiru Navukkarasa in 42 of his verses and Saint Sundaramurti in 10 of his verses, in Canons 3, 5 and 7 respectively.
******
Sri Ramana TirupaLLi Ezhuchchi:
Wake Up, Lord Ramana, to Awaken Me!
(Sri Sadhu Om)
continues...
Verse 9:
All through the day, I rise up in manifold forms of identification as 'I am this', 'I am that', and have thus worn the bodies of countless life-forms including human body over innumerable lives. Not gaining any benefit other than the wretched plight of miserable existence, I suffered endlessly with body-consciousness as the perennial bane of life. Even as I wept like a blind man caught in the dense maze of a forest groping for a way, you appeared then before my eyes, verily as the God of Deliverance, even while shining as the sole, all-encompassing Self. Oh Arunachala Ramana, wake up from your unworldly sleep and awaken me to your own state!
verse 10:
In the hearts of those who worship you in surrender, with a prayer to wake up from the slumber of ignorance, you shine as the Lord who did not suffer the slightest damage as though you were blissfully asleep for countless ages, untouched by their ignorance! You are the radiant sun of the supreme Self, shedding your rays of knowledge all over the world, shining with splendor in the vast, immeasurable sky of of silence. As a meek devotee, I beseech you with tears of love, to rise in my bosom as the transcendental Self. Wake up Lord Ramana! With infinite Grace, Awaken me once for all!
CONCLUDED.
Sri Ramana Sannidhi Murai: Muruganar.
In the above, under one composition titled Annai (which means Mother) contains 33 verses, from Verse 753 to 785 of Sannidhi Murai. This is patterned after Saint Manikkavachagar's Annai Pathu, Decad to Mother, in Tiruvachakam.
The songs narrate the plight and statements of love torn daughter to her mother about her lover Siva.
Verse 763:
pachai mAlodu pagirntha chem
meniyar
vicchai viLaipparAl anne* ennum
vicchai viLaikkum av venkatar
enRanaip
pichiyaach seithanar anne*
yennum!
(*anne - calling mother i.e annai as anne! O Mother!)
He who is of red hued has shared His body with green Vishnu**. He grows love in me towards Him, O Mother. That Venkata who grows love in me has also made me love-torn towards Him, O Mother!
(** Vishnu is male form of Mother Uma. Siva who is said have shared His body with Uma is also said to
have shared His body with Vishnu.)
(See Saint Tiru Navukkarasar's Tevaram,- Hari allAl Devi illai iyArAnArke, without Hari there is no Devi for the One who is residing in TiruvaiyARu.)
Verse 772:
satthodu chitanandanthathu ramanar
vAi
tathomasi yenRar anne* yennum
tathomasi yenach chARRiya sol eRku
pitheRRi vittathu enna anne* ennum!
(*anne - calling mother annai, as anne, O mother!)
When Ramana, who is Satchitananda
uttered Tat Tvam asi, O mother!
That word Tat Tvam asi said by Him
made me go mad (with bliss), how come, O Mother!
tathomasi - Tamizh poetic usage of
Tat Tvam Asi.
pithu - madness; here, madness with
bliss, 'Avesam' as Sri Bhagavan used to say.
Verse 779:
kodaiyile mazhaik koNdal pol anbar
tham
vedai thaNipparAl anne yennum
vedai thaNikkum av venkatar ennudai
Adai kulaipparAl anne ennum!
He is like the dark rain clouds during summer. He showers copious rains and removes the heat in devotees, O Mother. That Venkata, who removes the heat in others, has also made my dress loosen
up, due to intense love for Him, O Mother!
(Translations my own. May not be perfect. Please pardon.)
*******
Deep sleep and Awareness:
(Swami Siddheswarananda)
Mountain Path - April- June 2012.
Swami Siddheswarananda was a monk of the Ramakrishna Order who had a close association with Sri Bhagavan. In the late 1930s, he was appointed the resident swami at the Ramakrishna Math, at Gretz, in France. The following is a translation of a French letter that had been preserved by Rakhal, a disciple of Swami Siddheswarananda. Before he passed away in 2009, at the age of 88, Rakhal sent it to Patrick Sicard and said it could be shared with Sri Ramanasramam.
Patrcik Sicard's English translation:
Gretz, November 1, 1956.
Dear Mr. Gray,*
I shall have many things to tell you with regard to deep sleep.
Your letter has revived in my memory the teachings that I received from my venerable Prof. V. Subrahmanya Iyer. I shall meet your objections from the viewpoint of pure tradition one of these days. But the whole thing will become very clear when we talk about it together. The real intellectual intuition, accompanied by light in metaphysical intuition, was awakened during my conversations with my Professor. We shall talk about all that when I come to the South of France.
(* Presumably Lord Terence Gray, better known as Wei Wu Wei.)
The manner in which you have posted this question with regard to sleep is that of theological (or dialectical) Vedanta.
However, what I have learned from my Professor and also from my close contacts with Maharshi is the approach of metaphysical Vedanta. By way of summing up all that, I shall, in this letter, confine myself to what the Maharshi has told me in that regard.
During His adolescence, the Maharshi had bouts of somnambulism. During those bouts, His friends would carry Him to a meadow nearby and do all funny things at His expense.
The next day Maharshi did not have the slightest memory of what happened!
This experience is an expression of deep sleep. The deep sleep, or intuition in non duality, is beyond time, hence it is called intuition.
continued....
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