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 601 – 800 of 5000 Newer› Newest»Hi Arvind/S/Subramanian:
Many thanks for sharing your views.
Arvind,
There are many helpful hints in that passage. These hints would be of definite aid . Thank you. :) I will look out for this book during my next visit to the ashram.
S,
It is indeed easier, as you have noted, to practice Vichara when assailed with doubts, and also during those moments when one's emotions ( anger, etc) and consequently thoughts go hay-wire. I have been practicing this for the past week and It is quite helpful. :)
Best Wishes,
Arvind Wrote:
"These instructions and teachings come under the sub-heading “Work” in “Conscious Immortality"
I have been trying to get the book "Conscious Immortality" for sometime. Where do I get it? Can someone guide me?
Regards Murali
Murali
The president of Ramanasramam decided that he didn't like the second expanded edition of Conscious Immortality and refused to have it reprinted when the last copies were sold. That was several years ago.
Christopher Quilkey, the editor of The Mountain Path, is trying to get some version of the first edition back in print. I lent him my copy of the original manuscript that Brunton's son sent to me about thirty years ago. I have no idea how the ashram will edit it, but I expect that there will be a new edition of the book in the not too distant future.
Friends,
I agree with Ravi that the original topic was Predestination/Automaticity and Eeswara/Kaali/Sentient God. When I say Mother Kaali it also includes Kaali's Grace and Will.
I wish to explain further to clarify my understanding.I will restate the example that I created about two friends going to a cinema.Let's say you have already seen a movie a few times and your friend who wished to see the movie for the first time requests you to give him company.As the movie unfolds it's turns, thrills, shocks and emotions your friend will feel all those and will experience great suspense as to what's going to happen next at every turn.But you having seen the movie many times will not have any such suspense.So what happened to the suspense/thriller/sentientness in the movie for you.It existed for the first time and wears down slowly when you watch it more times.So is there spontainity/sentientness in the movie.Yes and No.Yes for the first time and No after a few times.So is there Eeswara or not?Yes and No.Now let's say over the decades as a movie buff you have watched many many movies and you are now in a position that almost all movies you can predict the general outcome and so nothig thrills/moves you(dispassion/disinterest).
For the Paramahamsa(like the movie buff who watched thousands of movies over a lifetime) there is no Kaali but for others there is Kaali or Kaali has been conditioned on him by society.The moment there is Kaali there is her Will and Grace.But Paramahamsa says Kaali in every sentence only for our sake/benefit.This is only my Guess and Understanding.Many may use different words instead of Kaali like Jesus/Eeswara/Chance/Nature/Sakthi/Sentience and so on but they mean the same.
Ravi,the paradox in that post is you cannot put both the statements next ot each other:Kaali's Sakthi and Kaali has become everything(Self).Either Chala or Achala but not both same time.Chala and Achala sametime/together is Maaya.Maaya is paradox and inconceivable or in Chaitanya MahaPrabhu's language(Achintya Bheda-Abheda : inconceivably oneness and difference).That is why Robert Adams calls it the Paradox of Truth Teaching.
The second point I wish to make is the realtionship between Eeswara and Jiva is that of *Incidental*.Your parents created you and they take care of you to a certain stage and are responsible for you to a certain extent but they cannot walk the walk for you.You have to walk your own walk.They may guide you here and there.That is it.The moment you say every action of you is Kaali/Eeswara then it is not Kaali it is the Self/All pervading Kaali.
Regards,
-Z
Dear Murali,
I bought Conscious Immortality as
Ramana Centre Publications in Bangalore. I do not know where that copy was lost. But Asramam authorites told me the same reason about non publication for the book,
i.e. controversial second part, as
David had said.
Dear Anon.,
Sri Bhagavan has also said that
what is real is only Swarupam i.e
the Self within us. The world, jiva and Iswara are only imaginations as silver in the oyster shell. All the three rise
and disappear in the same time. [But for the realized, Swarupam is itself the world; Swarupam itself is the 'I' [jive]. And Swarupam itself is the Iswsara. All are Siva Swarupam [Who am I?]
To realize the above truth, one has, rightly or wrongly start with Iswara upasana only. For most of us, there is no other go. This Iswara Upasana comes from the parents. As one grows up, the son or daughter may walk the parents'
path or walk their own path. My son after his stint in IIT and IIM has landed in a good job abroad. He who was telling Gayatri mantra and praying to Ganesa has now left all these practices. He says 'one should have a good conduct. Should not utter lie. And one should be
compassionate to the needy and poor.' Otherwise one need not pray to God. Now how to correct him? How to tell that apart from what he has stated, upasana is also essential. I have left him in his path. There is no other go, to avoid unnecessary heartburns.
*****
Gita Saram: 42 Verses selected by
Sri Bhagavan:
Commentary with quotes of Sri Bhagavan by Swami Shantananda Puri:
Sattvaanurupaa sarvasya sraddha
bhavati bharata |
Sraddhamayayam purusho yo
yacchrddhah sa eva saha ||
- Gita. XVII - 3
Oh Arjuna, the faith of all men is generated in abundance in accordance with the disposition of the conditioned mind. Faith constitutes a man. Verily, a man's character is the nature of his faith.
Bhagavan Ramana has told :
Sraddha, Grace, Light, Spirit are all synonymous. [Talks No. 381]
****
SUNYATA : continues....
Rabindranath Tagore met Sunyata in Devonshire, England in his thirty ninth year. Tagore must have noticed something special in the younger man and so before he left England, he invited him to India to 'teach silence' in his university at Shantiniketan. Much to the poet's surprise, Sunyata showed up on hisn doorstep the very next year, in 1930. He had taken his time getting to India, touring overland through Greece, the Middle East, and Egypt. However, he could not continue in Shantiniketan for long, and he retreated to Darjeelijng, as the season of heat came on. With Tagore's introduction, he spent time with the great Indian physicst and botanist, Jagadish Chandra Bose, by whom he was initiated into Zen Buddhist meditation. In 1931, after a brief visit to Europem to settle his affairs, he emigrated to India, where he spent most of the rest of his life in the Himalayas. After Independence he became an Indian citizen.
Soon in India, he met Nehru with whom he struck up a life long friendship. For a year or so, Sunyata lived on the Nehru's Khali Estate near Binsar in Himalayas.
After a short time in India, he settled near Almora, where he built several stone cottages on Kalimath Range very near the Kasar Devi Temple. Hem called his home as Turiya Niwas and posted a sign in front - Silence! This area was called locally as Cracks Ridge. It was so named because of all the very individualistic, often eccentric, expatritates who came to live there from this period on. Swami Ramanagiri, the royal Swede, who was brought so quickly to awakening by Sri Bhagavan, was one of Sunyata's guests, whom he introduced to the Maharshi in the late 1940s.
Sannyasini Atmananda of Austrian origin and one of Ananda Mayi Ma's very close devotees, one told me that Sunyata had a following in India.
Sunyata's most Himalayan transforming experience, however, came through Bhagavan Sri Ramana Maharshi. On three occasions, Sunyata travelled south from his home in the mountains to Tamizh Nadu to visit Bhagavan briefly during the cool and pleasant winter.
contd.,
SUNYATA - continues.....
He spoke only once to Sri Bhagavan, on their first meeting
in 1936, in answer to some cursory questions put by Sri Bhagavan. Thereafter, he alwyas sat silently in the back of the hall, intuitively aware that Sri Bhagavan's power was in His silence. After he had left for the north on that first visit, Paul Brunton, whom he had met at the Asramam, wrote to him that Sri Bhagavan had stated that Sunyata was a 'rare born mystic', one in who the ego never really developed and who was, therefore, always very close to realization.
One day on a subsequent visit, while meditating with eyes closed, Sunyata, then still Immanuel Sorensen, suddenly felt the full power of the Maharshi fixed on him. Sri Bhagavan's voice spoke to him telepathically and with power: "We are always aware, Sunyata." From that locution, he took his inititation and his spiritual name. Though he was never looking for a guru, he recognized that moment as the crucial point of his life. He always kept a large picture of Sri Bhagavan in a place of honour and praised his precepts as the highest Truth, Truth that he, now Sunyata, was discovering through his own awareness of the One Self. He had darshan of Sri Bhagavan only one more time.
Sunyata, as stated previously, also had darshan of Anandamayi Ma many times, especially when she came to her Patal Devi Ashram near Almora. She gave him yellow robes to wear. On two occasions, he was called in to sit silently with her in private, once at her Varanasi Ashram, an occasion which, he stated, "was a shunya darshan - a relief like death."
After his passing, a few photographs were found among Sunyata's writings which offer some insight into his Awakening process, about which he had been silent all his life. He states:
"When different stages of sadhana were being manifested through this body, what a variety of experiences I had then! I thought that there was a Sakti residing in me and guiding me by issuing commands from time to time. Since all this was happening in the stage of Sadhana, Jnana was being revealed in a piecemeal fashion. The integral wisdom [Vijnana], which this body possessed from the very beginning, was broken into parts and there was somehting like a superimposition ignorance."
"In my sadhana I was told by the invisible Monitor, 'From today you are not to make obeisance to anybody.' Later on, I again heard the voice within myself which told me, "Whom do you want to bow down to? You are everything."
"At once I rwealized that the universe was, after all, my own manifestation. Partial knowloedge then gave me place to the integral, inherent wisdom, and I found myself face to face with the Advaita One that appears as many."
contd.,
R.Subramanian,
"The world, jiva and Iswara are only imaginations as silver in the oyster shell."
Whose imagination?Did Sri Bhagavan say this?
What is perception and what is imagination?
Namaskar.
z,
I do not know how to comment on your analogy about the movie and the excitement viz a viz Sri Ramakrishna's devotion to Kali(God or Godess,whichever way one may call it).All I can say is that this has nothing to do with Emotional effervescence.
One needs to grow in Sadhana to appreciate these things.The infantile intellect cannot comprehend this.One needs to become absolutely simple and devoid of all 'ideas'.
Unlike the emotional excitement(like in your watching the movie for the second time and subsequently)that wears out,Love for the Divine is causeless and does not wear out -It is inexhaustible.By no stretch of imagination,one can even think that the Great ones will 'Fake it',even if it be for the Good of the so called 'Others'.
What is faked cannot be true,and if it is not true why would these Great ones Live that?
I will leave it here.It is only Grace that can pull us out of all these crippling'Speculations'.Grace can be received only if there is true Humility.As long as the Intellect is cocksure about what it thinks it knows,such a possibility is bleak.
Wish you the Very Best.
Namaskar.
Hi folks,
So sorry, I did not realize that “Conscious Immortality” was out of print. Will try and copy out that sub-chapter, its just 3 pages.
[I believe that the language used by Brunton (& Venkataramaiah) in recording the conversations in this book is a little different from what would have been the choice of words preferred by someone who really understood Bhagavan’s teachings and the technical terms from formal religion. Throughout, in my humble opinion, the language and usage seems to be Brunton’s, who was probably struggling in unfamiliar territory. Nevertheless, the book has valuable conversations and Bhagavan’s teachings still shine through clearly].
Chapter 1; Title: “On Daily Life”; sub-heading: “Work”
You may carry on with your government work and you may continue to live the married life in the world as before. You may assume the stage which transcends all stages, only do not forget the One. Keep your mind on That all the time, whatever you happen to be doing.
Q: How is work to be done by the aspirant?
M: Without identification as the actor. For instance, when you were in Paris, you did not know that you would come here, or have the intention to do so. You see how you are acting regardless of your own intentions? In Chapter 3 verse 4 of the Bhagavad Gita, it says that a person cannot remain without acting. The purpose of one’s birth will be fulfilled automatically, by itself, whether you will it or not.
Q: I have no interest in business as I am afraid it will affect my yoga practice.
M: No, it wont. Your viewpoint will change, as it says in the Gita (Chapter 2). You will regard business in the light of a mere dream, but that will not affect it, for you will go on attending to it as if it were serious.
Q: The difficulty is to be in the thoughtless state and attend to duties.
M: Let the thoughtless state be of itself. Do not think of it as pertaining to yourself. When you walk, you take steps involuntarily. Let your other actions happen in the same way. Gradually concentration will become pleasant and easy and you will be in that state whether attending to business or whether you sit expressly for meditation. Business will be all the easier for you when your mind is steadied and strengthened by concentration.
As the Maharshi was going down the hill, some sweepers were at their work. One of them stopped and was about to prostrate before him. The Maharshi spoke to them.
M: To engage in your duty is the true namaskar. To perform one’s duty carefully is the greatest service to God.
[to be continued]
Ravi,
Yes our little experiences cannot match the higher experiences.I know this by experience when I get a whiff once in a while.At that time it feels how utterly utterly foolish and minute is intellect and in that moment I feel greatly ashamed of the intellect's prattle.Now imagine what if it is more than a whiff.But you must note that all experiences however great and defeaning and nerve shattering are only with in the domain of Experience/Mind/THought Sphere.As long as anything is an *Experience* then my example will hold it's ground.Some experiences can be so ground shattering that it may be difficult to put the grandness in words but you cannot deny that it is Experience. Ramaannuja said we are the same as God but only different in quantity.
Even when Ramanagiri, the Dutch Swami was having grandest and earth shattering experiences the inner voice kept on asking him 'To whom is the experience'(Atma Vichara).So you cannot deny my example on terms of scale.
Regards,
-Z
z,
"all experiences however great and defeaning and nerve shattering are only with in the domain of Experience/Mind/THought Sphere."
This needs to be properly understood;as long as the experienced thing is not known,the experience is of little consequence;on the contrary,if the Experiencedthing is known,then these experiences become an expression of the same Reality.
It is the third Key statement in the Triad of Statements-Brahma satyaṃ jagat mithyā, jīvo brahmaiva nāparah — Brahman is the only truth, the world is an illusion, and there is ultimately no difference between Brahman and individual self.
Sri Ramakrishna explains this in his inimitable fashion(I have not read this anywhere else):
"The nityasiddha is in a class apart. He is like arani wood. A little rubbing produces fire.
You can get fire from it even without rubbing. The nityasiddha realizes God by practising
slight spiritual discipline and sometimes without practising any at all. But he does practise
spiritual discipline after realizing God. He is like the gourd or pumpkin vine―first fruit,
then flower."
The Flower of paraBhakti comes after the Fruit of God Realization-as such this (experience)is far far removed from the usual flower that comes before the Fruit.
Sri Bhagavan's akshara mana mAlai and his devotion to Arunachaleswara belongs to this Domain.
Namaskar.
z/Friends,
Here is a wonderful Hymn of thAyumAnavar that expresses this state of parAbhakti:
துள்ளுமறி யாமனது பலிகொடுத் தேன்கர்ம
துட்டதே வதைகளில்லை
துரியநிறை சாந்ததே வதையாம் உனக்கே
தொழும்பன்அன் பபிடேகநீர்
உள்ளுறையி லென்னாவி நைவேத்தி யம்ப்ராணன்
ஓங்குமதி தூபதீபம்
ஒருசால மன்றிது சதாகால பூசையா
ஒப்புவித் தேன்கருணைகூர்
தெள்ளிமறை வடியிட்ட அமுதப் பிழம்பே
தெளிந்ததே னேசீனியே
திவ்யரச மியாவுந் திரண்டொழுகு பாகே
தெவிட்டாத ஆனந்தமே
கள்ளன் அறி வூடுமே மெள்ளமெள வெளியாய்க்
கலக்கவரு நல்லஉறவே
கருதரிய சிற்சபையி லானந்த நிர்த்தமிடு
கருணா கரக்கடவுளே. 8.
My mind that frisked like a lamb, I sacrificed.
No more the evil gods of karma for me.
To Thee who is the God of Peace
Filled with the purity of Void
I have become the sole serf.
With love as the consecrating waters for Thy worship,
With life as the outstretched oblation,
With prana as the flaming incense and light -
Thus have I dedicated my worship,
Not for once, but as constant performance.
Oh! Thou, Mass of Ambrosia
That has been distilled clear by Vedas!
Oh! The Liquid Syrup that has been distilled
From pure honey, sugar and diverse delicious juices!
Oh! Rapture that does not satiate!
Oh! Thou Goodly Love that comes to commingle with this thief's(one who acts in stealth) intellect,in a manifest way.
Thou, the God of Compassion Fullness
That dances in rapture in the chit sabha
Defying description!
God masquerading as man is acting in stealth like a thief(kaLLan)
Namaskar.
Ravi and friends this may interest you:
Swami Chidbhavananda from the Ramakrishna order visited Ramana in 1922.
"During one of my visits I was seated some distance from the Maharshi. There were some devotees in the hall and the usual silence prevailed. I remember his injunction "Plunge the pure mind into the Heart" and decided to practise it then. I gazed at him and he gazed back at me. What followed was indescribable. His body seemed a glass case from which a blissful brilliance streamed out. More then half an hour passed this way. It was an experience unforgettable. It confirmed Ramakrishna's statement that spiritual experience can be transmitted from one person to another in the manner in which material things are handed over.
Bharata Varsha is ever the bestower of spirituality on mankind.
Ramana Maharshi is verily a true spiritual son of this holy land, who spontaneously and impersonally showered benediction on mankind.
Arvind Wrote:
"So sorry, I did not realize that “Conscious Immortality” was out of print. Will try and copy out that sub-chapter, its just 3 pages."
That would be wonderful. Many times I heard that Conscious Immortality has very genuine un-adulterated words of Bhagavan.
Regards Murali
Dear Ravi,
It is available as Answer No. 16 to Sivaprakasam Pillai's Question No. 16 in Who am I? Tamizh version.
Sri Bhagavan has used the word 'kaRpanaial' It is the imaginations of the little 'i', the ego. The oyster shell and silver example is also given there
itself.
*****
hey jude/Friends,
Thanks very much.Yes,Swami Chidbhavananda's reminiscences are in the book-'Face to Face with Sri Ramana Maharshi.Here is the excerpt preceding what you have quoted:
One day it was suggested to the Maharshi that no spiritual
progress could ever be made without sadhana or discipline. After a
pause he made these observations: Mind binds man, and the same mind
liberates him. Mind is constituted of sankalpa and vikalpa – desire
and disposition. Desire shapes and governs disposition. Desire is of
two kinds – the noble and the base. The base desires are lust and
greed. Noble desires direct us towards enlightenment and emancipation.
Base desires contaminate and cloud the understanding. Sadhana is
easy for the aspirant who is endowed with noble desires. Calmness is
the basis of spiritual progress. Plunge the purified mind into the Heart.
Then the work is over. This is the essence of all spiritual discipline!
Namaskar.
SUNYATA: continues...
Sunyata further states that during this period many vibhuti [powers] were manifesting, though, to anyone's knowledge, he told no one about this during his life. Sunyata seems to have had, among others, the siddhi of healing by touch. When he discovered this he was perhaps doing seva at a clinic, quite possibly that of his friend Dr. Ved Prakash Khanna, who was also the founder of the Sunyata Memorial Society.
He must have soon discontinued this seva, because of this power would othedrwise certainly have become known and sensationalized.
He had also written that this Sakti business was a distraction.
Always an enthusiastic exponent of the pure, Self-revealed Advaita Vedanta, Sunyata rarely spoke of gods or goddesses and didn't participlate in religious rituals.
Sri Bhagavan and Nisargadatta Maharaj were his ideals.
In August of 1984, in San Anselmo, California, Sunyata, still bright and active at 93 and dressed as always in colourful clothes and turban, was struck by a car and dressed as he stepped out from between parked vehicles to cross the street on his way to the market. He died in coma some days later, the first time he had ever been hospitalized. An autopsy was conducted. The doctors reported that all his organs looked like those of a man half his age! He might have lived for decades more. When his time came, it took two tons of speeding steel to kill his body. He was my friend. I loved him too. All praise and honour to the silent shining Self in which Sri Sunyata is absorbed.
Concluded.
R.Subramanian,
"Sri Bhagavan has used the word 'kaRpanaial' It is the imaginations of the little 'i', the ego."
If 'Ego' itself is imagination and unreal,then how can the jiva,World and Iswara be the imagination of the Ego?
As I understand the distinction of the Jiva,Jagat and Iswara as three distinct entities is wrong perception;To perceive everything unified as Brahman is Jnana.
Seeing silver in oyster shell is wrong perception and not imagination.
Imagination is related to something that has not been perceived-for example, a Ghost;one has never seen a Ghost,only imagined it.
One may argue that although the jiva(individuals) and world can be perceived,Iswara belongs to the Realm of Imagination-being born of imagining that a creator should necessarily have brought fort this world and the jivas.The counter is- this is not imagination but a reasoned inference that Iswara is the First cause,as everything in this universe is subject to the law of Causation.
We then have the various perspectives of Creation-the Shristi Dhrishti VAda,Dhrishti Srishti vAda and the ajAti vAda-all based on Perception and interpretation.
Namaskar.
Oh.... I too have been long trying to get my hands on "Conscious immortality", but without luck.
As regards to meeting in TVM, please let me know. I would like to join too!
Dear Ravi,
I have understood 'wrong perceptions'
as imaginations only. To see a ghost on a stump of tree, is a wrong perception and is also therefore an imagination.
Spiritual Stories as told by Bhagavan Ramana Maharshi:
Bhakta Ekanath:
A discussion in the hall centered on
the story of Kulsekhara Azhwar, which had appeared in the Vision magazine. During a Harikatha, Kulasekhara identifying himself so completely with the situation of the story, felt it his duty as a worshipper of Rama, to at once hasten to Lanka and release Sita. He ran to the sea and entered it to cross the sea over to Lanka, when Rama appeared with Sita and Lakshmana and showered His grace on him. This led to others in the Hall remark, 'Some Maratha saint also did a similar thing. He leaped up to the roof, I think." Thereupon, Sri Bhagavan related the following story:
Ekanath was writing the Ramayana, and when he came to the portion in which he was graphically describing Hanuman jumping across the ocean to Lanka, he so identified himself with his hero Hanuman, that unconsciously he leaped into the air and landed on the roof of his neighbour's house. This neighbour had always had a poor opinion of Ekanath taking him to be a humbug and religious hypocrite. He heard a thud on the roof and coming out to see what it was, discovered Ekanath lying down on the roof with a cadjan leaf in one hand and his iron stile in the other. The cadjan leaves had verses describing how Hanuman leapt across the sea. This incident proved to the neighbour what a genuine bhakta Ekanath was and he became his disciple.
After a pause, Sri Bhagavan also
related: "God appeared in a dream to Ekanath and asked him to go and repair the tomb of Jnaneswarar. When Ekanath went there accordingly, he found a contractor ready to do all the work and take payment at the end. The contractor opened a big account in which all expenses were entered, with the names of all the workmen and wages paid. Everything went on systematically. When the work of repairs was completed, the accounts were looked into and the contractor paid his dues. Then the contractor, and his big account book totally disappeared. Then alone Ekanath came to know that God was his contractor and did the work. Such things have happened."
R.Subramanian,
"To see a ghost on a stump of tree, is a wrong perception and is also therefore an imagination. "
I would put it imagination + wrong perception-Imagination is related to the Ghost and wrong perception is not perceiving the Tree as Tree.
Yes,Imagination +anything is 'Imagination' only,just like imaginary number +Real Number is still a complex number.
In the example of Silver perceived in the Oyster,both silver and oyster are not imaginary-both have been perceived,only one is mistaken for the other.It is a case of mistaken identity.
Namaskar.
My Life at Sri Ramanasramam:
Suri Nagamma:
Sometime in the spring of 1947, an office order was issued saying that as Sri Bhagavan's health was not good, no one should engage Him in unnecessary conversation. We all complied with the order. One day, I happened to go to the Asramam early, at about 2.00 pm., Sri Bhagavan was going through Periya Puranam. Seeing me, He said with enthusiasm, "Look. This is Sundaramurty's story, that is Sambandhar's; this is Manikkavachagar's; that is Appar's" and proceeded to tell me all the stories. Then He took up the story of Avvaiyar, and said: "Once Kambar, with a view to humiliate Avvaiyar, in a big meeting addressed her, 'Adi, Adi' [hey, you woman] and asked her to complete a verse with those words. She was however smarter than Kambar and completed the verse in no time, using the words, 'Ada, Ada,' [Hey you, man!] ten times!
Sri Bhagavan was thus telling me one story after another in that strain until the day's post was brought late in that afternoon, before despatch. After the letter were sent away, He began telling me the story of Ottakuthar and that continued until Sri Bhagavan's attendants got up and gathered His walking stick and kamandalam for the evening walk. Noticing this, Sri Bhagavan looked at the attendants and said, "Oh, It's time to go, eh?" and went out.
A Tamil pandit who is also a poet, came to me after Sri Bhagavan left and said, "Nayana [Ganapati Muni] has already written in Chatvarishat, 'Suri Sabha guruna". That was perhaps because he knew that sometime later, Suri Nagamma would come and there would be her Sabha here. Today the whole Sabha [assemblage] is Nagamma's only."
I was taken aback at this and said, "What have I got to do with the matter? It was Sri Bhagavan, who spoke."
"That is not it. This is definitely a Sabha of Suri Nagamma." He repeated and went away. Troubled at what he had said, I mentioned it to a friend, who consoled me by saying 'Why worry? What he said is good. Suri family means a Pandit family. Ganapati Muni has written 'Ganaran mukha - suri sabha guruna' That means you are the guru of a Sabha of pandits including Ganapati, and others. That is the real significance. You belong to a family of pandits. So it suits you as well."
I thought it was a good explanation and felt satisfied.
****
Dear Ravi,
I checked up with various English
translations. The word kalpanai has been translated as 'super impositions' by Sri Sadhu Om, in his essay version of Who am I? - The Path of Sri Ramana, Volume 1. Alan Watts calls it as "appearances". The Collected Works English version calls it also as "appearances'. I do not know what is correct. Perhpas all of them are correct.
However, kalpana which is a Sansrkit word is translated only as imagination. Wrong perception is called Viparita Nokkam.
Only Sri Bhagavan knows.
Cherished Memories: T.R. Kanakammal:
Anandammal:
Anandammal was one of Sri Bhagavan's earliest devotees. She came to Sri Bhagavan while He was in Virupaksa Cave. Anandammal's parents had settled down in Tiruvnannalai and the girl's childhood was spent in the temple town. Right from her childhood, she had a spiritual bent of mind.
Even as a young girl, she used to come to the Virupaksha Cave very often and sit in meditation before Sri Bhagavan for long periods of time.
When Anandammal reached marriageable age, her parents started looking for a suitable bridegroom. Anandammal had no desire for family life and tried her best to dissuade her parents from getting married. But her protests were in vain and she had to get married.
Even after her marriage however, she used to go to the Virupaksha Cave every evening and spend her time in the blissful meditation in Sri Bhagavan's presence. Her people did not approve of this. They tried to change her ways saying, 'Now you are a married woman and your duty is to look after your husband and home. You should not go out every evening.' To this Anandammal had only one reply. "I told you that I was not interested in marriage. Why did you not listen to me then?"
In course of time, Anandammal gave birth to a son. Her relatives rejoiced, thinking that the chiod would bind her more firmly o her home life. But they were sadly mistaken. She did not allow the birth of her child to interfere with her spiritual pursuits. She left her son in care of other family members and continued her spiritual practices. After a while, her husband passed away. By this time, Sri Bhagavan had come down from the Hill and Sri Ramanasramam had been established. Anandammal came to live in a small thatched hut in Ramana Nagar. Her brother took up the responsibility of caring for her son. He educated the boy and eventually made him his son in law. Anadammal's son and daughter in law worked as teachers in a school in Tiruvannamlai town. Andndammal did not attach importance to material possessions or physical needs. A kind hearted lady called Dhanam took upon herself the responsibility of cooking for her and generally looking after her.
contd.,
Anandammal: continues....
Anandammal had not had much education. She was therefore unable to read much even though she was very much interested in philosophical works. A lady from Madurai, used to visit Anandammal frequently. This lady was a teacher in Madurai and would come to Sri Ramanasramam during school holidays. She had great respect and love for Anandammal. She would bring good books on philosophical subjects from the library and read them alo8ud to Anandammal. This lady from Madurai was a Tamizh scholar but sometimes, she had difficulty in understanding some of the passages in the books she read. Everytime she found a passage difficult to grasp, Anandammal would clear her doubts with concise explanations! The lady was often surprised by Anandammal's intuitive grasp of great philosophical truths.
Anandammal's life is an excellent illustration of the fact that in spiritual sadhana, experience and intuition play a more important role then mere book knowledge. Anandammal never wasted even a single moment of her time. If she dould find someone to read to her, she would have works of Sri Bhagavan and the Ribhu Gita or some philosophical work read out to her. She would at time go on giri pradakshina. If there was nothing else to do, she would calmly sit and meditate for hours
together in Sri Bhagavan's Presence.
Her very appearance seemed to indicate her purity. She wore an ochre colored sari. Her shorn head and a necklace of Rudraksha beads gave her the appearance of a Sannyasini. She had no worldly interest in worldly matters. Even with regard to food, she had no dislikes and likes. She ate only to keep the body and soul together. At times, Dhanam, had to go away form three or four days at a stretch. On such occasions, she would cook enough rice to last for a few days and leave it in a pot. Anandammal would eat a little of this rice whenever she felt the need. All of her concentration was on the Self and she did not bother about the trivial details of daily life.
Contd.,
R.Subramanian,
I checked Sri Bhagavan's 'nAn yAr' and the word he uses is 'kaRpidham' and not 'kaRpanai'-and this means super imposition leading to the 'seeing of the snake in a Rope'.This superimposition is concommitant with wrong perception.
No Sage has said that Iswara is 'Imagination'.
Namaskar.
Friends,
I have posted this earlier,but it worth going through again and again:
Devotee: I have been reading the Five Hymns. I find that the hymns are addressed to Arunachala by you. You are an advaitin. How do you then address God as a separate Being?
Maharshi: The devotee, God and the Hymns are all the Self.
Devotee: But you are addressing God. You are specifying this Arunachala Hill as God.
Maharshi: You can identify the Self with the body. Should not the devotee identify the Self with Arunachala?
Devotee: If Arunachala be the Self why should it be specially picked out among so many other hills? God is everywhere. Why do you specify Him as Arunachala?
Maharshi: What has attracted you here to this place? What has attracted all these people around?
Devotee: Sri Bhagavan.
Maharshi: How was I attracted here? By Arunachala. The Power cannot be denied. Again Arunachala is within and not without. The Self is Arunachala.
Namaskar.
[From “Conscious Immortality”, sub-chapter “Work” continued]
Q: How to reconcile work with meditation?
M: Who is the worker? Let him who works ask the question. You are always the Self, not the mind. It is the mind which raises these questions. Work always goes along in the presence of the Self. Work is no hindrance to realization. It is the mistaken identity of the worker that is the trouble. Get rid of the false identity. Activities go on automatically every day. Know that the mind prompting them is but a phantom proceeding from the Self. Why do you think that you are active? The activities are not your own; they are God’s.
Q: They say that effort will lead to blankness of mind and work will not be possible.
M: Go first to that blankness and then tell me.
Q: How can my mind be still if I have to use it more than other people? I want to go into solitude and renounce my work as a headmaster.
M: No. You can stay where you are and go on with work. What is the undercurrent which gives life to the mind and enables it to do all this work? Why, the Self! So, that is the real source of your activity. Simply become aware of it during your work and do not forget it. Contemplate it in the background of your mind even when you are working. To do that, do NOT hurry! Take your time, keep the remembrance of your real nature alive, even while working, and avoid haste which causes you to forget. Be deliberate. Practice meditation to still the mind and cause it to become aware of its true relationship to the Self, which supports it. Do not imagine it is you who are doing the work. Think that it is the underlying current which is doing it. Identify yourself with this current. If you work unhurriedly, recollectedly, your work or service need not be a hindrance.
(The Maharshi compared the spokes of a wheel, which are all contained within the same circle, whether they are thick or thin, to the intellectual work contained within the circle of the Self.)
In the Bhagavad Gita, Krishna told Arjuna to be fixed in the Self and to act according to his nature, without the thought of a doer, and then the results of his actions would not affect him. Thus abidance in the Self is the sum of the Gita’s teaching. Even if it is interpreted as duty and action, it means to act as the tool of a higher power.
[to be continued, just a little bit more in the section]
Best wishes
Hi Subramanian, Ravi, folks,
I believe that Sri Bhagavan originally used a Tamil derivation of the Sanskrit word “kalpana” when answering the question (originally Q. No.3), “What is the nature of knowledge?”, in “Who am I?”. At least that is the sense I get from Michael James’s articles in the Mountain Path entitled “The Various Texts of “Who am I?”, specifically the one in the June 1994 issue. MJ went though different manuscripts in the notebooks of Sri Sivaprakasam Pillai, and specifically gives a text which was marked “as corrected by Maharshi”, the text marked as Text “A” and referred to as Text “AM”. And in his translation of this text he mentions the word “kalpanas” though he translates it, quite erroneously in my humble opinion, as “imaginary superimpositions”.
The Sanskrit word “kalpana” comes from the root-word “kalp” which means, (the closest I can get) “possible to form”. “Kalpana” therefore means “forming or fashioning …”, and the sense of “ ….in the imagination” is only secondarily attached to it, and that too mostly in popular, and not necessarily in technical and spiritual usage.
Like I mentioned before, Bhagavan’s use of words was always significant and precise. When He says that “world, soul, and God are like “kalpanas” in the Self”, it does not mean the Triad are “in the imagination” only. Instead, He is simply saying that the Triad are “formed” or “fashioned” just as is “silver in the mother-of-pearl”. To identify what actually constitutes the reality and nature of silver in the mother-of-pearl is one of the most vexed and unsolvable problems in philosophy (and spirituality), on which as we all know, tomes have been written by the great Acharyas.
But still, in my humble opinion, neither “imagination”, nor “superimposition”, nor “imaginary superimposition” really convey the sense of what is implied in the quite profound statement, “the world, soul and God are like ‘kalpanas’ in the Self, like silver in the mother-of-pearl”.
Best wishes
Arvind,
This is what Sri Bhagavan says in his own essay 'nAn yAr'-"Unless the kaRpidha sarpa jnana goes away,the adhishtAna raJJu jnana will not come about,likewise unless the KaRpidha jaga Dhrishti leaves the adhistana sorupadarshan will not come about(Happen).
Next he explains how this appearance of Jagat comes about with the manifestation of the Mind-How when the sorupa is perceived,Jagat is not perceived and vice versa.
The rest can be read in any given Translation.He Talks about the spider spinning the web from its own secretion and lives in it,etc,etc.
Yet the point is that Sri Bhagavan does talk about Superimposition.
Ofcourse no single analogy or model can fully explain the actual-They all serve as aids to understanding.
Namaskar.
Very beautiful:
http://talks-with-ramana-maharshi.blogspot.com/search/label/god
-z
Talk 107.
Later the Yogi (Yogananda) asked: How is the spiritual uplift of the people to be effected? What are the instructions to be given them?
Maharshi: They differ according to the temperaments of the individuals and according to the spiritual ripeness of their minds. There cannot be any instruction en masse.
-z
salutations to all:
Ravi/Arvind/Subramanian & Others:
it was very nice to read how 'kaRpanai' or 'kalpanA' is to be understood :-) have always understood 'kaRpanai', both as a noun & a verb, to be nothing other than the mind itself! it's what the mind is (kalpanA) & it's what the mind does (kalpanA). it's this kalpanA that after all is the panorama of 'desha' and 'kAla' (with their uncountable variations). the origins of this kaRpanai, or the timeless breaking into time' is inexplicable (for it's unreal) but to realise that it's unreal is what & why we do self-enquiry. thus, the dissolution of 'kaRpanai' is the annihilation of 'mind' (one implies the other), where neither the dissolution nor the annihilation are 'active' processes but are incidental to the awareness of realising the real. those who might be interested to know this 'intellectually' may refer sankarA's brilliant introduction to his commentary on the brahmasutra, also known as the adhyAsa bhAShya...
This is what you should do: Love the earth and sun and animals,
despise riches, give alms to everyone that asks,
stand up for the stupid and crazy,
devote your income and labor to others, hate tyrants, argue not
concerning God,
have patience and indulgence toward the people...
reexamine all you have been told in school or church or in any book
Walt Whitman
Dear Ravi,
In Nan Yar Q & A version,
under answer No. 6, Sri Bhagavan says 'kaRpitha sarpa jnanam'.
Under answer No. 16, He says 'Jaga,
Jiva, Iswarargal sippiyil veLLi pola athiR kaRpanaigal.'
Karpanai or Kalpanai is noun.
Kalpitham or kaRpitham is adjective.
Dear arvind,
Thanks for more clarifications
on the matter. Kalpana could mean any of the three: imagination, incorrect superimposition, incorrect
perception.
Dear S.,
Yes. Kalpanai first denotes the mind or jiva. When Jiva kalpanai comes forth, then one perceives the jagat kalpanai and Iswara kalpanai. All are dreams. What is real waking from the dream is the realization of the
Self.
Anandammal - continues...
Once, I got the idea that it would be nice to prepare some snacks and distribute them among the sadhus in the Asramam. Accordingly I prepared some pakodas [savouries] and made several packages. I distributed the packets to all sadhus in the Asramam and went to Anandammal's hut with the last packet. When I reached the place, she beckoned me to come and sit beside her. When she noticed the packet in my hand, she asked, 'What is it that you have brought?'
I gave her the parcel and explained the background. She admonished me saying, 'Why do you waste your time like this? Where did you get the idea that the sadhus need such trifles as snacks and sweets? Don't you ever listen to what Sri Bhagavan says? He has told us all repeatedly that the only thing to do is to be still. And yet, you engage yourself in such totally unnecessary activities. Dhanam has left me some rice in the pot in the corner. There is enough of it to keep me from starving till she returns. I have felt the need for fancy food and I am sure that the sadhus also feel the same way. I am disappointed in you. You do not seem to realize what a great privilege it is to be allowed to live in Sri Bhagavan's Presence. You are so young; you will be able to enjoy this privilege for a long time yet. Do not waste this rare opportunity. Concentrate your energy in the search for the Self and do not fritter it away in such worthless activities."
Her strong words brought me to my senses. I realized how irresponsible I had been. I decided never to make such a mistake in future. Since then, I have not been tempted to do anything of that sort. Even if the impulse arose, I would be reminded of Ananadammal's words, and this would keep me from succumbing to temptation.
contd.,
Anandammal - continues...
At times her friends came to her with their troubles. Her advice was always the same. "Why do you waste your time on such unimportant things? What is the point in worrying? Life is like that. There will always be some problem or the other. But you should not let your mind dwell on such things. Forget everything and sit at Sri Bhagavan' feet. He will take care of everything."
Anandammal used to say with pride,
"This Arunachala has a unique distinction. It is said that if a woman were to do penance here, her prayers are granted very soon. It was here that Goddess Uma became a part of the Lord. There are no temples for Rama's mother Kausalya or Krishna's mother Devaki. But the Mother of our Sri Bhagavan,
Azhagammal, has been granted this unique privilege. Is not the Matrubhuteswara temple the greatest proof that women are held in very high esteem in Tiruvannamalai?
After Sri Bhagavan's Maha Samadhi, many of His devotees left Tiruvannamalai and went to far off places in search of solace. But they could not find peace or comfort anywhere. Like a seabird which takes flight from a ship is compelled to return to it eventually, so also did Sri Bhagavan's devotees return to the haven of Sri Ramanasramam, after a while. Though they came back, they were unable to find the peace they had enjoyed during His lifetime. The sight of Sri Bhagavan's favourite resting places, His few personal belongings and the objects He had looked at or touched, all these brought back poignant memories. The devotees were unable to get over the grief Sri Bhagavan's departure from the physical body.
It was at this time, that Anandammal and a few other devotees approached Muruganar and requested him to read from Sri Bhagavan's Collected Works and explain he same in detail.
contd.,
Anandammal - continues:
Muruganar Swami agreed, hoping that a detailed study of Sri Bhagavan's teachings would help them all overcome their grief. Muruganar's discourses on Sri Bhagavan's Collected Works {Nool Thirattu] were very lucid and illuminating. Those days, when we listened to Muruganar's exposition to Sri Bhagavan's works, were blessed ones. It was unforgettable experience.
Muruganar systematically took us through all the verses and songs in Sri Bhagavan's Collected Works. These lectures went on regularly for nearly six months. Even after the lectures were over, Anandammal often visited him for clarification of her doubts, in various other spiritual works. On one such occasion, Anandammal approached Muruganar and asked him,
"Is it not true that the saint Vamadeva attained the supreme knowledge even when he was in his mother's womb?" As she was saying this, she fell down. I was standing nearby at that time. At first I thought that Anandammal was just prostrating to Muruganar. But when, even after a long time, she did not get up, I sensed that something was seriously wrong. When I lifted her up, I found that she was unconscious. My friend Padma and I tried to revive Anandammal by sprinkling water on her face. But our efforts were in vain. We sent word for Dhanam and she immediately rushed to the town to inform Anandammal's son. As soon as her son arrived, Anandammal was lifted on to a cart and taken to her son's house. Anandammal continued in the same state of unconsciousness throughout the day and breathed her last that night. She was a devotee par excellence, full of detachment, wisdom and spiritual experience. Even her last thoughts and words were on spiritual matters. The purpose of her life was fulfilled and this ripe soul reached Sri Bhagavan's Lotus Feet. Her son and her brother performed the last rites, in the manner prescribed for the internment of a realized soul.
concluded.
SPIRITUAL STORIES OF BAHGAVAN
RAMANA MAHARSHI:
THERE IS NOTHING WITHOUT:
Umadevi, a Polish lady had traveled in Kashmir and brought some photos which were shown to all in the Old Hall. Sri Bhagavan humorously remarked, "We have seen those places without travelling."
Another devotee thereby said, "I wish to go to Kailas."
Sri Bhagavan said, "One can see these places only if destined. Not otherwise. After seeing all, there will still remain more - if not in this hemisphere, may be in the other. Knowledge implies ignorance of what lies beyond what is known. Knowledge is always limited." After sometime Sri Bhagavan related the following story.
Appa [Tiru Navukkarasar] was decrepit and old and yet began to a travel to Kailas. Another old man appeared on the way and tried to dissuade him from the attempt, saying that it was too difficult to reach there. Appar was however obdurate and said that he would risk his life in the attempt. The stranger asked him to dip himself in a tank close by. Appar did so and found Kailas then and there. Where did all this happen? In TiruvaiyaRu, nine miles from Thanjavur. Where is Kailas then? Is it within the mind or outside it? If TiruvaiyaRu be truly Kailas, it must appear to others as well. But Appar alone found it so.
Similarly it is said of other places of pilgrimage in the South, that they are abodes of Siva, and devotees found them so. This was true from their standpoint. Everything is within. There is nothing without.
Oor chutRu uLam vidaathu, unaik kaNadu adangita,
Un azhagaik kaattu Arunachala!
*****
Bhagavad Gita Saram: Select
Verses of Sri Bhagavan - With anecdotes from Talks and other conversations of Sri Bhagavan:
Shantanada Shiva Puri Swami:
VI - 26:
Yato yato nischarati
manas chanchala masthiram |
Tatastato niyamyaitad
Atmanyeva vasam nayet ||
The mind which by nature is wavering and unsteady should again and again be drawn back from whichever objects towards which it runs and should be brought under the control of the Self alone.
"In the Bhagavad Gita it is said that it is the nature of the mind to wander. One must bring one's thoughts to bear on God. By long practice the mind is slowly controlled and made steady.
The wavering of the mind is a weakness arising from the dissipation of its energy in the shape of thoughts. When one makes the mind stick to one thought, the energy is conserved and the mind becomes stronger." [Talks No.91.]
"The Gita method is only one for it. Whenever mind stays away, bring it back to bear on meditation." [Talks No. 287]
"The mind can be steadied only by strengthening it. The mind grows strong by satsangh [the company of the wise." Based on Talk No. 377.
******
Dear Ravi and other computer experets
in the blog,
My comp. [Which is Pentium 4!]
has been working well for my limited purpose. Since yesterday, as soon as I open the machine and click Mozilla - 4 or Internet Explorer, the orange life goes off immediately, even before I start seeing the Forum or Blog. Then I restart and again it happens, orange light goes off.
My son who had been here for the
week end on his way to Mumbai to attend to some office work, from Monday through Friday, tried a few things but could not succeed. He removed all the viruses and still it was the same story. He then taught me how to work on Safe Mode, where the orange light was not going off. But in Safe Mode, the Webcam photo of the Hill and Sri Bhagavan's photo look very pale and I am not happy about it.
How to set right? Should I buy a new modem or a new UPS [both are 5 years old]. Or should I buy a new comp.? Please suggest to me.
*****
Dear Ravi, arvind and others,
This kalpana and kaRpitha business made me refer to Gaudapada Karika, where he has used "kalpayathe" in
Vaithathya Prakaranam, Sloka 16.
Jivam kalpayathe purusho thatho....
Here, Swami Nikhilanda has made the following English rendering:
"First of all, is imagined the Jiva [the embodied being] and then are imagined the various entities, objective and subjective, that are perceived. As is [one's knowledege so is [one's] memory of it."
The chapter heading Vaithathyam is translated as unreality or one being unreal or false. [Page 86 of 2000 edn. SRK Math.] Curiously,
in page 102 of the same book, the English translator Swami Nikhilanda says:
The word "imagination" is used as the equivalent of 'kalpana'. The English term is generally used, to denote the mental construction of the individual soul [mind or jiva or sukshma sarira by Sri Bhagavan] or the individual self. The Sanskrit term applies to both Iswara and the individual soul.
****
R.Subramanian,
As regards your PC,cannot make out what you mean by 'Orange' light.One thing I can suggest is that fundamentally your Hardware is okay-so you do not need to go for a new one,unless you want to speed up.You may contact any PC Maintenance engineer in your friendly neighbourhood and he should be able to figure out.The worst thing may be that you may have to reformat your Hard disk and install the Operating system along with the other Programs.
Coming to Kalpana(kaRpanai in Tamil),It is quite likely that this word is a Tamil word first and the Root is kalvi-Lesson,Teaching,Discipline.From this root kaRpu(Chaste that is 'Disciplined mind'),KaRpanai(imagination),etc have come.Imagination is only a derivative of what one knows-One cannot imagine something from a Tabula rasa.It is based on what is Learnt through experience.
Thus kaRpitham is that which one has already seen or heard (experience)and this sort of overlays on what IS.
More on this later.
Namaskar.
Arvind (and others)
You wrote:
The Sanskrit word “kalpana” comes from the root-word “kalp” which means, (the closest I can get) “possible to form”. “Kalpana” therefore means “forming or fashioning …”, and the sense of “ ….in the imagination” is only secondarily attached to it, and that too mostly in popular, and not necessarily in technical and spiritual usage.
Thanks for that. I didn't realise that the 'imagination' part was something that is attached to the primary meaning.
Imagination does seem to be the popular usage in this part of the world. Sivaprakasa Swami, who composed Sonasaila Malai on a pradakshina of Arunachala, is often referred to as 'karpanai kalanchiyam'('the treasury of imagination') on account of his vivid poetic imagery. In one of his verses on Arunachala, for example, he compares the string of devotees walking around Arunachala to the giant snake that was the churning rope in the Ocean of Milk story.
When I visited Nisargadatta Maharaj, he would often reply with the one word 'kalpana' if he thought that a question was intellectual or based on false premises. His interpreters would usually translate it as 'concept', which I took to mean 'a mental construct derived from false or ignorant premises'.
If you asked 'How do I get enlightened?' he would often reply with 'kalpana' as a shorthand way of saying that the premises of the question were all wrong: there is no 'I' to get enlightened, nor is enlightenment a state to be discovered or attained by that 'I'.
This is how the word seems to be used in more technical, spiritual discussions. Instead of imagination in the more general sense, it is narrowed down to a false idea that is derived from an incorrect assumption.
Dear Ravi,
By orange light, I mean the modem's
five lights, four green and one orange. This orange light disappears as soon as I open Mozalla 4.0 or an Internet explorer. But the modem works well, with four green lights and one orange light, when I am on Safe Mode. I think, therefore modem is okay. I checked up with Hathway, my internet service provider through
cable and nor earth-net, who says that there is nothing wrong with the signal. He said UPS might have caused the problem. I then disconnected UPS, but this problem continues. The viruses have been removed completely by my son. I think as you have said, the entire WINDOWS OS MUST be reinstalled. I shall check up with a good company in the neighborhood tomorrow.
Thanks for further clarification on Kalpana and kalpitham.
****
The exacting meaning of Kalpana is 'mental construct'.This is the same in my mother tongue as well as vyavahaarika Sanskrit.
I have noticed that Bhagawan uses traditional words from Advaita literature and not vyavahaarika( current usage or layman usage of the word) when I was looking up on 'kartr'.
The problem with Tamil language is it has less number of consonants.Some key consonants are missing and that 'al' in Tamizh is a crazy consonant.Ideally that needs to be dropped becuase nobody pronouces correctly it corretly anyway.Surely Tamil alphabet needs upgrading.
-Z
Dear Anon.,
That is an interesting observation.
"Zh" as it appears in Vazhaippazham
[plantain fruits] is a specialty in
Tamizh. The only other language is
Malayalam that is having "zh".
Kanchi Mahaswami has said that in
Sanskrit some letter [I do not what it is] on certain occasions is pronounced as "zh". French is said to have that "zh" letter.
But of course, only Tamizhians who knows classical Tamizh or Tamil speaking brahmins, can pronounce Tamizh correctly. Kannadigas call it ThamiLu. 'u' is called Kutriyalukaram in Tamizh. It is added to a word very rarely. But Kannadigas do add it, to all sorts of words. For example, PEPS [the old days cough drops] is pronounced as Pepsu, by Kannadigas.
*****
Dear Anon.,
See this stray verse of Kambar, the
author of the famous Kamba Ramayanam, where he played with the letters zhi and zhu.
Aazhiyan aazhi ayan ezhuthaaNi enbaar,
Kozhiyan kunReRiya velenban - Poozhiyan
Angai mazhuvenbaan, aruL periya
maavandurch
Chingan ulaik kaLathil senRu.
There was one black smith by name Singan in Mavaundur town. He is a capable guy with perfect work. So, aazhiyan - Vishnu holding a disc, asked him to make a aazhi, disc! Ayan, Brahma who writes our life span, asked for ezhuthaaNi, i.e a iron made pen [those days] to write in palm leaves! Kozhiyan, the one who have a rooster [kozhi] flag asks for Vel [spear]! Poozhiyan - one who wears Vibhuti
poozhi, Siva, asks for angai [for holding on hand] mazhu [pick axe]!
O how great is your work as black smith!
The zh business is something special in Tamizh. How to drop it?
*****
salutations to all:
Z.(Anonymous):
you said ["...The problem with Tamil language is it has less number of consonants.Some key consonants are missing and that 'al' in Tamizh is a crazy consonant.Ideally that needs to be dropped becuase nobody pronouces it corretly anyway.Surely Tamil alphabet needs upgrading..."]
it wouldn't be incorrect to say, excepting tamizh, almost every major language of india is influenced substantially by sanskrt. the mistake what people do is to attempt evaluating a language that they do not know anything about on the basis of a language which they apparently know! if one knowing english were to go and tell someone in france 'what a funny language french is! most words seem to be having redundant letters that are hardly pronounced!', the man from france, if in a good mood, would simply burst out laughing, for what he heard might rank among the most ridiculous sentences ever uttered! of course, if in a bad mood, he may well start pointing out the deficiencies in english that could make any sensible man wonder 'how did such an arbitrary mixture ever become a language?' :-) further, if say none in england happen to speak correct french, i presume you would have demanded a complete 'reformation' of french!! :-)))
if you wish to compare tamizh and sanskrt, spend a decade 'each' studying them and then try a hand at comparison. the task will then seem, if not pathelogically idiotic, convincingly foolish, (one could have as well compared a rose with a lotus!) :-) what's of course inexcusable is one who despite having never seen a lotus commenting on the supremacy of the rose over the former! - discretion is the better part of valour - i.e., if you do not know tamizh, it's safer & saner to be silent lest one makes a dunce of oneself ...
salutations to all:
Subramanian:
the comment in which you quoted kambar's verse - did you notice the time stamp? - 8:47 PM - i guess it was merely a co-incidence :-) somehow, i can't help but pause from whatever i may be doing if i happen to check the time and that turning out to be 8:47 PM!!
S,
I wud love to see the emotional Tamilian.You made my day:)Fun apart come on seriously Tamil needs some key consonants added in the least.The same goes to many languages.English also misses 2 or three key consonants.Telugu has too many consonants but it did happen when Telugu alphabet was given a makeover by a Colonial Civil servant and an Englishman C.P.Brown who also wrote the first ever dictionary in Telugu and did great service to Telugu by collecting many many dilipated scriptures and Folklore transcribed.I think the problem with Indian Art,Language and Culture(Shodasha Kala) is a hungry stomach cannot understand Art nor Religion nor Scriptures nor was he given access.Today a whole lot of people have access to education and the Temples are getting filty rich and Donations and Art, Scriptures are being patronized.The funny thing now is people now educated in scriptures do want to donate as per scriptures but there is hardly anyone who want to accept nor one who deserves as many dont even do basic Nitya Karma.It is now Kaama-artha Jijnaasa not Brahma jijnaasa.Nothing right or wrong though.
One of our friends here tells me the same.Apparently in the 60s Welsh wanted to sound a bit uptown and tried to speak English and now with wealth and education reaching there they want to speak in Welsh out of Pride for their identity/heritage.The same is happening in India.In the years of 1995 to 2004 if we spoke in native language in the posh malls of our cities we were looked upon as village idiots.A day out for the uber-rich went to McDonalds or Pizza Hut in our cities.Now the trend is shifting.The same people are trying to speak in native language and are asserting their identity.Soon it will be sixties in India.Same cycles repeating over centuries and aeons.
Due to Internet and capitalism I think in the end the whole world will speak in English eat in McDonalds, shop in Walmart and watch Hollywood.A capitalist-communist liberal tabooless politically correct society.A significatn part of Karma is Collective as opposed to individual.Welcome to the new world.
-Z
From “Conscious Immortality”, sub-chapter “Work” continued …
Q: How can we reconcile realization with wage-earning activities?
M: Actions are not a cause of bondage. Bondage is only the false notion that “I” am acting. Reject such thoughts but let the body and senses play their role unimpeded by your interference.
Q: Is work an obstruction to Self-realization?
M: No. For the realized person the Self alone is the Reality, and actions are only phenomenal, not affecting the Self. There is no sense of being an agent. For beginners it may be initially difficult to practice Self-enquiry while engaged in work, but after some practice it will soon be effective and the work will not be a hindrance to meditation.
Q: My work hinders me.
M: If you have the right attitude, the kind of life you lead does not matter very much.
(One of the Ashram workers had put in several years of physical labour. Eventually the Maharishi told him, “Your karma is finished. Go away now and meditate.”)
[Concluded]
Hi David, folks,
Many thanks for the Sri Nisargadatta stories. Really interesting to read of how he used “kalpana” in a much more pure sense than commonly done.
“A mental construct derived from false or ignorant premises”, this is very accurate. Coincidently, this statement is also very assignable as the meaning to the word “illusion”. And in my humble opinion, “kalpana” in technical / spiritual usage is closely related to “illusion”; and something like “illusory formulation” is the closest meaning one can put to it.
To elaborate further on the silver in the mother-of-pearl analogy, the silver is NOT really in the imagination. It is actually SEEN as silver. Until one goes close and touches it or something, one would swear that he or she was seeing silver. And so, until the seer removes the “false or ignorant premises”, the reality of the silver is exactly the same as the reality of any other seen object (as well as that of the embodied seer himself). Also, it is NOT a superimposition, because it is not a separate thing which has come and covered the original substratum. The substratum itself appears as silver with no additives on top of it. And Bhagavan significantly does not use any derivative of the word “adhyasana” (“superimposition”) in His statement, though He uses its close relative, “adhisthanam”, for “substratum”.
For some reason something which is actually mother-of-pearl, appears as silver; that which is actually the Self-Brahman, appears as the world, soul and God. In Bhagavan’s usage then - in the Self, the world-soul-God are “illusorily formed / fashioned” (“kalpita”).
To carry on with Bhagavan’s teachings then, in my humble opinion: As the accumulated vasanas of a particular Jiva sprout within the Self, the Self is “illusorily fashioned” in such a way (“kalpita”) so as to throw up an agglomeration of ‘that Jiva’s world’, ‘that Jiva itself’, and ‘Iswara’ (not necessarily in that order!).
Or, alternately, the Light of the Self passing through the lens of the vasanas of a Jiva as they sprout, form illusorily ‘that Jiva’s world’, ‘that Jiva itself’, and ‘Iswara’. It is as if a 3D image is produced when a ray of light is passed thro’ a holographic plate. The Light is a constant, change the plate and you have a different 3D image; eliminate the plate, and there is no image, only the Light.
[For me personally, the implication that the world is “fashioned” from/in the Self gives enormous comfort in a manner of speaking. For then, simply, when I see the world I know I see the Self (tho’ I cant see It as such!); not an imaginary, non-existent entity, or superimposition; but something that is intrinsically holy and perfect, like the Self itself].
Best wishes
Dear Aravind,
Thank you very much for posting the sections from Conscious Immortality.
My request is that if there are any other sections which you see fit, kindly post them.
Regards Murali
Arvind/Friends,
" when I see the world I know I see the Self (tho’ I cant see It as such!); not an imaginary, non-existent entity, or superimposition; but something that is intrinsically holy and perfect, like the Self itself"
Yes,this is quite important.Here is an excerpt from The Gospel of Sri Ramakrishna:
Vasishtha said to Rama: 'Rama, why should You give up
the world? Reason with me; Is this world outside God? What is there to renounce and what
is there to accept? Nothing whatever exists but God. It is Brahman alone that appears as
Isvara, maya, living beings, and the universe.' "
BALARAM'S FATHER: "It is very difficult, sir."
MASTER: "The aspirant, while practising spiritual discipline, looks upon the world as a
'framework of illusion'. Again, after the attainment of Knowledge, the vision of God, this
very world becomes to him a 'mansion of mirth'.
As the upanishad says:
Aum Poornamadah Poornamidam
Poornaath Poornam Udachyathe
Poornasya Poornamaadaaya
Poornameva Vasishyathe.
Namaskar.
Dear S.,
Tamizh is the only language which
has got minimum dependence on Sanskrit. Other Indian languages have
got more and more dependence on Sanskrit. Still, the old Tamizh poets right from Tiruvalluvar has used Sanskrit words whenever necessary. The first TirukuRaL, Akara mudhala ezhuthellam aadhi bahgavan mudaRRe ulahu, has got
aadhi, bhagavan, ulahu - all Sanskrit words. Tamizhians never considered Sanskrit as enemy. Excepting since 1967 that is from Dravidian rule of Tamizh Nadu. In
fact, one Tevaram song says that
Tamizh and Sanskrit are the two eyes of Siva.
****
Dear S.,
It is wonderful. There is some divine will behind all these. The
devotees used to say that whenever
Sri Bhagavan wanted to quote a verse, He would take that book from the shelf and the page He opened contained exactly the same information He wanted to quote!
The previous comment is addressed to Anon. Z and I am supporting S.
The TirukuRaL I quoted, which contained three Sanskrit words and these three words have also got Tamizh equivalents. Aadhi = mudal;
bhagavan = kadavuL; ulahu - lokam for which there is a Tamizh word -
Paar. But nevertheless, Tiruvalluvar preferred use of Sanskrit words!
****
Dear Anon., [27th 9.54 PM.],
There is nothing wrong in using one's
own mother tongue. But as you said, the modern world goes towards orientation of English. Even the Chinese who are the proudest people towards their own native tongue has to move towards English due to compulsions of time, thanks to internet, foreign trade, etc.,
Nowadays people do not understand their own language and conveniently use English. For example, whenever I am subjected to a robbery on the road at night, I cry "Police, Police" and not "Kaaval, Kaaval" because the roadside policeman will not understand "Kaaval,Kaaval" but would respond only to "Police Police," provided he is not sleeping.
For the word Sat, Sri Bhagavan used "ULLadu". But how many did understand that word even during His days?, forget about today.
*****
Spiritual Stories as told by
Bhagavan Ramana Maharshi:
HOW THE TIRUVACHAKAM WAS WRITTEN:
Manikkavachakar was going from one place to another until, he came to Chidambaram. While witnessing Nataraja's dance, he started singing heart melting songs and stayed in that place itself. Then one day, Nataraja, with a view to make people know the greatness of Manikkavachakar and to bless the people with an excellent collection of hymns, went to the house of Manikkavachakar in the night, in the guise of a brahmin. He was received cordially and when asked the purpose of the visit, the Lord smilingly and with great familiarity asked, "It seems you have been singing hymns during your visit to sacred places of pilgrimage and that you are doing it here also. May I hear them? I have been thinking of coming and listening to you for a very long time but could not find the required leisure. That is why I have come here at night. I suppose you don't mind. Can you sing? Do you remember them all?"
"There is no need to worry about sleep. I shall sing all the songs I remember. Please listen." So saying, Manikkavachakar began singing in ecstasy. The LOrd in the guise of a brahmin sat down there writing the songs on palm leaves. As Manikkavachakar was in ecstasy, he hardly noticed the brahmin who was taking down the songs. Singing on and on, he completely forgot himself in the thought of God and ultimately became silent. The old brahmin quietly disappeared.
At daybreak, the dikshitar [priest] came to the Nataraja temple as usual to perform the morning puja and as he opened the doors he found in front of the Nataraja image, on the doorstep, a palm leaf book. When the book was opened and scrutinized, the words Tiruvachakam were written as well as an explanation that the book was written, as dictated by Manikkavachakar. It was signed below Tiruchitrambalam, i.e Chidambaram. The stamp of Nataraja was also there below the signature. Thereupon, all the temple priests gathered in great surprise and sent word to Manikkavachakar, showed him the Tiruvachakam, and the signature of Nataraja and asked him to tell them about the genesis of the hymns.
Manikkavachakar did
not say anything, but asked them to accompany him, went to the temple of Nataraja and standing opposite the Lord, said: "Sirs, the Lord in front of us is the only answer to your question. He is the answer." After having said that, he merged into Lord.
As He narrated the story, Sri Bhagavan's voice got choked. Unable to speak any more, He remained in ecstatic silence.
****
My Life at Ramanasramam:
Suri Nagamma: [Asramam Publications:
2010 edition]
Puffed Jowar:
Since 1940, I have been taking jowar flour instead of rice. After I came to the Asramam, I prepared puffed jowar once or twice and gave it to Sri Bhagavan. He would send for some salt and chilli powder, have them added to it and after distributing the mixture to everyone in the Hall, have a small portion of it himself. As He appeared to relish it, I later prepared puffed jowar frequently and brought it to Him. Noticing this, Sri Bhagavan said, "Why do you bother yourself about it? Once in a way it is all right but not frequently." Hence I stopped preparing it for sometime. Once when I received jowar from the year's new crop, I roasted it and as I was pouring it into a vessel, Venkataratnam, who was then one of Sri Bhagavan's personal attendants, came in. Seeing the puffed jowar grains which were like jasmine flowers, he said, "How nice! Sri Bhagavan likes them very much." I told him thart I was thinking of taking them to Sri Bhagavan but was afraid He would chide me again. Venkataratnam said that since I had not brought any to Sri Bhagavan for quite some time, He might not mind having some. I asked him to ry the preparation but he declined saying that he would not have it till after Sri Bhagavan had it. I too did not feel like eating them beforehand. Placing them in a portable container I went to Sri Bhagavan's Hall that afternoon and placed them before Him. Sri Bhagavan said smilingly: "Oh! You have brought them again?" Summoning a little courage, I replied, "About a year has passed since I brought them to you last. This jowar grain is from a fresh crop from the village. When spread on a plate, the grains are white like jasmine flowers. While I was thinking of taking them over to Sri Bhagavan, Venkataratnam came and told me that Sri Bhagavan likes them very much. Neither of us wanted to taste them beforehand. So I have brought them here. Sri Bhagavan ma now say whatever He likes. The cost is practically nothing, not even two annas and I should be given an opportunity to serve Him at least occasionally."
Sri Bhagavan's heart melted like butter. "That is all right," He said. "I really like this very much. I was only anxious that you should not strain yourself unduly. Not that I do not like it. When I was living on the Hill, I used to eat all sorts of food grains. Jowar is tasty and healthy too. Modern people will say, "Ayyo! Why do you give this to Swami? We must give Him laddo and jilebi." However they are not as tasty as these food grains." So saying, He had them mixed with groundnut kernels, salt, chilli powder and ghee and distributed the mixture to all the people present, eating with great relish a small portion of it Himself. It was like what Lord Krishna did when Kuchela offered him beaten rice.
[Members are requested to read the story of Arivatta Nayanar in Periya Puranam. English translation is available in Sri Ramanasramam publications.]
******
Cherished Memories:
Smt.T.R. Kanakammal:
Look! Here is a Mottai [Shaven Head!}
A lady devotee, who used to say close to the Asramam, was in the habit of visiting the Asramam every day. After a few years, she had to shift to a nearby town. Even after leaving Tiruvannamalai, she continued to visit the Asramam, as frequently as she could. On one of her visits to the Asramam, she was accompanied by her four year old son. The little boy was a bright little bundle of mischief. He refused to sit in one place, but kept running here and there. His sparkling eyes roved everywhere, taking in every small detail. He came close to Sri Bhagavan's sofa and stood at the foot of the sofa for a few minutes, studying Sri Bhagavan. It being a full moon day, Sri Bhagavan had His head shaved that morning. The little boy was also having a shaven head. Rubbing his hand over his own head, the child told Sri Bhagavan, "This is a mottai." Then he pointed to Sri Bhagavan, and said, "That is another mottai [shaven head]!" Sri Bhagavan joined in the game, poinitng out a shaven head devotee saying," See, There is another mottai!". At that moment, another devotee entered and the child shouted, "There is another one!" It is the common practice among sadhus to shave their heads on the full moon day. So, there was no shortage of shaven heads in the Asramam that day! Sri Bhagavan and the little boy had a grand time, therefore, gleefully pointing out shaven heads to each other, and chuckling merrily together!
Who but a truly great soul can play such games with a child, withou8t embarrassment or self consciousness!
contd.,
@arvind/all
[For me personally, the implication that the world is “fashioned” from/in the Self gives enormous comfort in a manner of speaking. For then, simply, when I see the world I know I see the Self (tho’ I cant see It as such!); not an imaginary, non-existent entity, or superimposition; but something that is intrinsically holy and perfect, like the Self itself].
Here is an excerpt from Gospel of Sri Ramakrishna, Chapter 16:
Is the world unreal?
M: "Is the world unreal?"
MASTER: "Why should it be unreal? What you are asking is a matter for philosophical discussion.
"In the beginning, when a man reasons following the Vedantic method of 'Not this, not this', he realizes that Brahman is not the living beings, not the universe, not the twenty-four cosmic principles. All these things become like dreams to him. Then comes the affirmation of what has been denied, and he feels that God Himself has become the universe and all living beings.
"Suppose you are climbing to the roof by the stairs. As long as you are aware of the roof, you are also aware of the stairs. He who is aware of the high is also aware of the low. But after reaching the roof you realize that the stairs are made of the same materials-brick, lime, and brick-dust-as the roof.
"Further, I have given the illustration of the bel-fruit. Both changeability and unchangeability belong to one and the same Reality.
"The ego cannot be done away with. As long as 'I-consciousness' exists, living beings and the universe must also exist. After realizing God, one sees that, it is He Himself who has become the universe and the living beings. But one cannot realize this by mere reasoning.
"Śiva has two states of mind. First, the state of samādhi, when He is transfixed in the Great Yoga. He is then Ātmārāma, satisfied in the Self. Second, the state when He descends from samādhi and keeps a trace of ego. Then He dances about, chanting, 'Rāma, Rāma!'"
Did the Master describe Śiva to hint at his own state of mind?
It was evening. Sri Ramakrishna was meditating on the Divine Mother and chanting Her holy name. The devotees also went off to solitary places and meditate on their Chosen Ideals. Evening worship began at the temple garden in the shrines of Kāli, Radha-Krishna, and Śiva.
It was the second day of the dark fortnight of the moon. Soon the moon rose in the sky, bathing temples, trees, flowers, and the rippling surface of the Ganges in its light. The Master was sitting on the couch and M. on the floor. The conversation turned to the Vedānta.
MASTER (to M.): "Why should the universe be unreal? That is a speculation of the philosophers. After realizing God, one sees that it is God Himself who has become the universe and all living beings.
Yours in Bhagavan,
Ram
--
Dear Ramprax,
What you say is correct. This is also reflected in Sri Arunachala Pancharatnam of Sri Bhagavan, Verse 5. First it should be premised that the world, jiva and Iswara are unreal. Upon realization, everything is Brahman, including the world, Iswara and jivas and one should love them as the Self itself.
In fact, the answer to the question No. 16 of Sivaprakasam Pillai should be read in depth.
Q: What is the nature of the Self?
Answer: What exists in truth is the Self alone. The world, the individual soul [jiva] and God are appearances in it. Like the silver in mother-of-pearl. These three appear at the same time and disappear at the same time.
The Self is that where there is absolutely no I-thought. This is called Mounam. The Self itself is the world, the Self itself is 'I' and the Self itself is God. All is Siva,[Sivaswarupam in Tamizh answer], the Self.
*****
Cherished Memories: T.R. Kanakammal:
continues....
Look! Here is a Mottai! [continues.]
Sri Bhagavan was all praise for the child's boundless energy and power of observation. He then began telling us about some of the remarkable things young visitors had done. Sri Bhagavan said, "Sometimes, children do the most astonishing things. Sometime back, a little girl used to visit the Asramam, regularly with her mother. They stayed nearby in Ramana Nagar and so the child's mother was able to bring her to the Asramam every afternoon. The little girl would come and sit in the Hall with her mother and observe everything that went on. In those days, some of the visitors would bring some sweets or other snacks to the Asramam. They would place the eatables before me and I would take a little. The rest of it would be distributed to all the people in the Hall. The child must have noted this practice. Do you know what she did?"
"It is a common practice among us to roast a few appalams [papads] over the fire and eat it with the rice. One day, a few papads had been roasted and kept ready for dinner-time, in the child's house. She entered the kitchen and saw the papads. Immediately, she was reminded of the practice of taking eatables to Sri Ramanasramam. She took two papads, hid them under her blouse, and hurried to the Asramam. On entering the Hall, she was overcome by shyness and just stood silently in the doorway. I noticed her and called her to my side. She came and stood before me, but still did not say a word. I asked her, "Have you come all alone?" She nodded her head. Then I said, "Why did you come alone? Does your mother know that you are here?" She did not reply. I noticed that her hand was inside her blouse and asked, "What are you holding in your hand? Let me see! Is it something for me?" The child nodded her head and held out her papads to me with a shy smile. I broke off a piece from one of the papads and gave her t the rest saying, "I have taken a little. This is your share." The little girl was overjoyed. She was full of pride at the way she had acted....just like a grown up!
contd.,
Cherished Memories - T.R. Kanakammal:
(Sri Ramanasramam, 2010 edition]
Look! Here is a Mottai: continues..
"This is the way with young children. They watch the things
adults do, and they want to copy all the actions of their elders. On another occasion, the same little girl brought me a ripe guava from their garden. This time also, she had come alone. I knew that the child was acting on her own. I did not want her to continue bringing eatables without her parents' knowledge. At the same time, I did not want to hurt her tender feelings. So I said to her, "Do you have a picture of Sri Bhagavan in your house?" She said, "Yes." "Then you can do one thing," I told her, "Every time you feel like giving something to Bhagavan, place it before the picture and say, "Bhagavan, this is for you." That is enough. If you offer to the picture of Bhagavan in your house, it is the same as offering it to Bhagavan in the Hall. You need not come all the way to the Asramam every time. Do you understand?" The child nodded wisely and returned home with her "share" of the guava. She must have understood my words, because she did not bring me any gift after that!"
Who but Sri Bhagavan have dealt so tactfully with the delicate feelings of a small child!
concluded.
We sometimes indicate a thing by describing its surroundings. When we say "Sachchidananda" (Existence-Knowledge-Bliss), we are merely indicating the shores of an indescribable Beyond. Not even can we say "is" about it, for that too is relative. Any imagination, any concept is in vain. Neti, neti ("Not this, not this") is all that can be said, for even to think is to limit and so to lose.
-Swami Vivekananda.
***
So even Sachchidaananda is only a concept of mind.
Ramprax,
"It was evening. Sri Ramakrishna was meditating on the Divine Mother and chanting Her holy name. The devotees also went off to solitary places and meditate on their Chosen Ideals. Evening worship began at the temple garden in the shrines of Kāli, Radha-Krishna, and Śiva.
It was the second day of the dark fortnight of the moon. Soon the moon rose in the sky, bathing temples, trees, flowers, and the rippling surface of the Ganges in its light. The Master was sitting on the couch and M. on the floor. "
Thanks very much.Wonderful excerpt.What a picture M has captured !It puts us right beside M on the Floor listening to the nectarine words of the Master.
Namaskar.
Dear Anon.,
Yesterday it was S who reported
that he was writing something similar
to what I had been thinking at about
8.47 PM. Today it is you! This evening, I was going through Taittiriya Upanishad,
Maha Narayanavalli, [also called Maha Narayana Upanishad] to understand the "Na Karmana" mentioned by Suri Nagamma.
There, under Agamarshana Suktam,
Anna Subramanya Iyer, the author,
has explained as follows:
Asti Brahmam is knowledge - the
result of the mental process.
Aham Brahmam - is experience.
The first is like showing the shore beyond. The second is like
being in the shore in blissful awareness!
*****
Hi folks,
Here is somewhat pertinent passage from “Conscious Immortality”, Chapter “Maya & Illusion”, sub-heading “Doctrine of Mentalism” (one of Brunton’s asinine terms.
But Sri Bhagavan’s teaching still shines through the uncomfortable usage of words; and the doctrine of course is “eka-jiva-vada”, which sits at the core of Bhagavan’s teachings:
“Just as a miser keeps his treasures always to himself and never parts with them, so the Self safeguards the vasanas in that which is closest to itself, i.e. within the Heart. The Heart radiates vitality to the brain and thus causes it to function. The vasanas are enclosed in the Heart in their subtlest form, and later projected on the brain, which reflects them with high magnification. This is how the world is made to go on and this is why the world is nothing more than a cinema show.
The world is not eternal. The sense impressions cannot have an outer origin because the world can be cognized only by Consciousness. The world does not say it exists; it is you who says it. It is your impression. Yet this impression is not unbroken. In sleep the world is not cognized; it does not exist for a sleeping person. Therefore the world is the result of the ego. Find the ego. Its source is the final goal. The world is the result of your mind. Know your mind.
The world is only phenomena appearing on that pure Consciousness. Pure Consciousness is Itself unaffected.
The universe is like a painting on a screen. That which rises and sinks is made up of what it rises from. The finality of the universe is the Self.”
Best wishes
Dear arvind,
Nice anecdote.
Once Sri Bhagavan was looking at
the Hill. A devotee asked Sri
Bhagavan: "Bhagavane! Are you looking at the Arunachala?" Sri
Bhagavan replied: "Yes, I am looking at the Atma. Sri Bhagavan always equated Arunachala with Atma.
The Verse 2 of Sri Arunachala Pancharatnam says:
As on a screen, a wondrous picture,
On You, fair Hill, is all the world
Formed and sustained and then withdrawn.
Ever as "I" in the Heart you dance.
Hence You are called the Heart.
Sri Sankara gives a metaphor of the world appearing as if in a
mirror. {Sri Dakshinamurty Stotram]. Sri Bhagavan used the metaphor of Arunachala the Self and the world formed, sustained and then withdrawn in to the Self as Arunachala.
*****
Cherished Memories - Smt. T.R.
Kanakammal -
Just a Peepul Tree:
Pichandi was one of Sri Bhagavan's
earliest devotees. He used to visit
Sri Bhagavan regularly, right from
the Virupaksha Cave days. He was
the earliest to present Sri Bhagavan with a blanket. Pichandi's house in Talagiri Street was always open to Sri Bhagavan's devotees and he would press devotees to stay with him for some days. He used to send rice to the Asramam at periodic intervals.
Pichandi's sister, Janaki Ammal, was also a great devotee of Sri
Bhagavan. This lady often went around the Hill. Every time she set out for giripradakshina, she would come to the Asramam, and after taking Sri Bhagavan's blessings, would continue the giripradakshina. She had great love and regard for Sri Bhagavn. She would narrate all her troubles and Sri Bhagavan would listen to her patiently. He would console her with soothing words.
One evening, Janaki Ammal came to the Asramam. When she entered the Hall, Sri Bhagavan was talking about meditation. There was a lady sitting in deep meditation. Janaki Ammal said to Bhagavan: "You tell newcomers to meditate. How often have I asked you to initiate me into meditation! But you have never granted my request. Every time, I come to see you, you enquire about the welfare of all the members of my family. If I come hungry, you press me to eat in the Asramam. But whenever I ask you to give me spiritual instruction, you just deaf ear. Perhaps you consider that these are enough for me and that I cannot take any more!" Even as she spoke, Janaki Ammal's eyes filled with tears. Sri Bhagavan did not say a single word in in reply to her complaints. He gave her a compassionate look. Soon afterwards, Janaki Ammal left the Hall saying, "So, you are determined to ignore all my pleas. Let me see how long you continue to be deaf to my prayers."
Contd.,
Cherished Memories - Smt. T.R.
Kanakammal -
JUST A PEEPUL TREE - continues..
On another occasion, Janaki Ammal came to the Asramam, early in the
morning. Sri Bhagavan was in the
Jubilee Hall. There were just a few people in the Hall at that time. Janaki Ammal prostrated to Sri Bhagavan, went around Sri Bhagavan's sofa, and prostrated once again. Sri Bhagavan did not like such things. But Janaki Ammal had done it on a few previous occasions and Sri Bhagavan had not openly objected. But on this particular day, Sri Bhagavan said to Janaki Ammal, "Look! If you go around the sofa like this, all the newcomers will think, "Oh! This must be the normal practice in this place. May be we have broken the Asramam rules by not following the practice," and everybody sitting down here will get up start going round and round by sofa. And if I object to it, they will only say, "That lady does it. So why should we not do the same?" Can you imagine the resulting confusion? And what would my situation be? I would be like a Peepul Tree," said Sri Bhagavan, with a smile.
Janaki Ammal simply remarked: "O, Bhagavan! This is all your lila", and continued her giripradakshina. The next time Janaki Ammal started going around Sri Bhagavan's sofa, one of the attendants in the Hall got irritated. He grumbled, "Look at this lady! How many times has she been told not to do this! May be she likes to draw the attention of others." This attendant was critical of her behaviour quite often. Stung by the attendant's words, this time, Janaki Ammal retorted, "This man is like a thorn near the tree laden with ripe juicy fruit." {Pazhuttha marathin edhiril kozhuttha muLLu.}, and went her way.
Sri Bhagavan heard this exchange of words, between the two and, turning to a devotee, who was standing nearby, said, "If we keep quiet, there is no problem. Since we have opened our mouth, our true nature has been revealed." Sri Bhagavan never spoke ill of anyone, and He did not like it if any of His followers indulged in criticism of others. He corrected their faults through gentle remarks and through the example of His own exemplary courtesy towards one and all.
Concluded.
salutations to all:
Subramanian:
["...Nice anecdote. Once Sri Bhagavan was looking at the Hill. A devotee asked Sri Bhagavan: "Bhagavane! Are you looking at the Arunachala?" Sri Bhagavan replied: "Yes, I am looking at the Atma ...]
sir - you are once again FORGETTING to quote the sources when you quote bhagavAn! how many times need one tell this??? for the last time, if you wish to quote bhagavAn, but don't remember where & when, please do NOT quote bhagavAn. hope this is clear.
Spiritual Stories of Bhagavan
Ramana Maharshi - Asramam Publications - 11th edition - 2010:
Tiru Jnana Sambandhar's Story:
Mother's Blesssings:
Sambandha was born in an orthodox
brahmin family in the town of Sirkazhi, to Sivapada Hridayar and his wife Bhagavathiyar.
One day, when the boy was three years old, the father took him to TirutoNi Appar Kovil. The father while immersed in the tank for a bath, began repeating the Aghamarshana Mantram. The child could not see his father in the tank, and looked around in fear and grief. There was no trace of the father. Not able to contain its grief the child wept aloud looking at the temple tower saying, "Mother! Father!" Parvati and Lord Siva appeared in the sky, seated on the sacred bull, gave darshan to the little child. As desired by Siva, Parvati gave the child a golden cup full of milk from her breast - the sacred milk containing Siva Jnana {Knowledge of Siva]. The child drank the milk, became free from sorrow, and the divine couple disappeared. The child was transformed into an inspired sage, wholly and soley dedicated to Siva. Consequently he received the epithet of ALudaiya Pillaiyar [The God's own child] and Tiru Jnana Sambandhar ['he who conjoined with divine wisdom].
Having drunk the milk of Jnana, and feeling quite satisfied and happy, Sambandha sat on the tank bund, with milk dribbling from the corners of his mouth. When the father came out from his bath, he saw the boy's condition and angrily asked, flourishing a cane, "Who gave you milk? Can you drink milk given by strangers? Tell me who that person is or I will beat you."
Sambandha immediately replied by singing ten Tamizh verses. The gist of the first verse is: "The man with kundalas [sacred earnings], the Man who rides the sacred bull, the Man who has the white moon on his head, the Man whose body is smeared with the ashes of the burning ghat, the thief who has stolen my heart. He became to bless Brahma, the Creator, when Brahma, with the Vedas in his hand did penance. He who occupies the sacred seat of Brahmapuri, He, my Father, is there, and She my Mother who gave me milk, is there!" So saying he described the forms of Siva and Paravati who had given him milk, and also pointed out the temple chariot.
It was also clear from the verses, that those who gave milk to the child were no other than Parvati and Lord Siva. A large gathering of people witnessed this unique scene. From that day onwards, the boy's poetic flow continued unimpeded.
contd.,
Spiritual Stories as told by
Bhagavan Ramana Maharshi:
Tiru Jnana Sambandhar's Story:
The Lord is within me:
The Madurai King - Pandyan,
was inclined towards Jainism.
His wife was the daughter of Chozha King and was attached to Saivism. She had heard the great saint Jnana Sambandhar, his powers. And she also came to know of his camping at Vedaranyam.
The Pandyan Queen, with the help of a minister, who was also attached to Saivism, sent an invitation to the Saint to visit Madurai and convert the king to Saivism. The Saint came accordingly. When the queen saw that he was a mere boy of about ten or even less, she had serious misgivings whether he could be a match for all the big Jain leaders surrounding the king and if by inviting this child she had put him in jeopardy. When the Saint noticed this, he sang some songs, addressed to the queen and assuring her, "I am not in any way inferior to these Jains. The Lord is within me. Don't therefore, be afraid."
A devotee added, "The songs mention the names of Jain leaders, referring to them in contempt and stating, "I am not inferior to all these, as the Lord is within me." It is amusing to read those songs.
Sri Bhagavan added, "This was after the saint came to Madurai. When the invitation reached Vedaranyam and Jnana Sambandhar wanted to start for Madurai, Appar [Tiru Navukkarasara] who was with Sambandhar pleaded: "Do not start today. The day is not auspicious for you. They, the Jains, are terrible and powerful persons." Thereupon, Jnana Sambandhar sang the KoLaRu Padigam, in which he again says, 'As the Lord is within me, in my heart, no days, no planets, can affect me adversely and every day of the week is equally auspicious."
In the afternoon, a copy of Tevaram, was brought and the above two songs were picked out and Sri Bhagavan read a few of them aloud. In the Madurai hymn Sri Bhagavan referred to the last stanza and said, "When I explained the first stanza in the morning, I hagve the meaning as, "Because the Lord is within me", though the words only mean "Because there is the Lord." I was wondering whether I was justified in my interpretation. I find in the last stanza, it is clearly mentioned by the saint himself that what he meant was 'Because the Lord is within me'.
Besides the same is clear from the whole of the KoLaRu Padigam. Look at the last verse in the Madurai decad. With what authority he sings, "No harm can approach those who sing these songs of the King of Sirkazhi and the Master of Tamizh". Similarly in the last song, he says, "By my order those who read these shall be saved!"
*****
Suri Nagamma - My Life at
Sri Ramanasramam - 3rd edition
2010:
RESERVATION:
There is a saying amongst us, that
if the person serving food is your
man it does not matter even if you sit in the last row. In the places reserved in the Old Hall for ladies, some used to spread their asanas [seats] in front without leaving any room for the late-comers like me. Hence, I used to sit somewhere behind squeezing myself in any available space. Whenever any Telugu papers were received, or anyone asked in Telugu, Sri Bhagavan would lift His head and look for me and ask, "Where is Nagamma?" Someone would mention to me that Sri Bhagavan was calling me, and then I used to go to the front row. On such occasions, the other ladies had no choice but make room for me. Seeing all the trouble and inconvenience, it caused, Satyananda, one of Sri Bhagavan's attendants asked why I should not always sit in the front row. Sri Bhagavan immediately remarked with a smile, "Don't you see? All this is reserved beforehand." Those present at the time laughed. Whenever somebody went out after spreading his asana, Sri Bhagavan would smile and say, "See that. His seat is reserved."
Once I was sitting absent-mindedly at the window in the far end of the Hall gazing at Arunachala. Sri Bhagavan looked that way. Sooramma, a devotee from Kalahasti who had been here for sometime said to me, "I do not know why but Sri Bhagavan is looking over here." I got up and went to Sri Bhagavan. He gave me a Stotram [poem] which had been received. I read it through and copied it. Later, Sooramma gently chided me saying, "We ought to be the ones to eagerly wait for what Sri Bhagavan is going to do or say and not the other way round. Does not your sitting away at a distance amount to discourtesy to the Guru?" Taking notice of her motherly advice, from that day onwards, I was doubly careful and attentive. A few days later, while talking about monkeys, Sri Bhagavan said, "Look at the monkey. If one monkey so much as winks at the others, all of them immediately gather around it. That is why in the language of Vedanta, lakshya drishti, i.e attentiveness, is compared to the look of the monkey. The moment the Guru looks at the sishya, the sishya must comprehend the meaning of the look. If that is not done, will the sishya derive any benefit?" From then onwards, I was more attentive than ever.
If in Sri Bhagavan's presence, anybody referred to the lives of saints or stories from Puranas, Sri Bhagavan used to take out the book concerned and read it aloud. When there were descriptions of tragedies, He used to be visibly affected and would shed tears, and could not read further. He would then put the book down on the sofa and say, "I know they are mere stories. Even so, the body reacts. It does not keep itself steady."
One day in March 1949, when I went to the Hall early in the afternoon, Sri Bhagavan was reading the Ramayana written in Malayalam. After bowing down before Him, I got up and looked at the book to find out what it was about. Noticing this, Sri Bhagavan said with some enthusiasm, "This book is Adhyatma Ramayanam in the Malayalam language. You remember I told you about the message of Rama which Anjaneya conveyed to Ravana. That was from this book. What I am going to read is about Tara Vilapam."
contd.,
My Life at Sri Ramanasramam:
Suri Nagamma:
RESERVATION: continues...
When Sri Bhagavan was about to start reading, Gurram Subbaramayya, entered the Hall and sat very near Sri Bhagavan. Subbaramayya noticed that while reading and explaining
the whole story, Sri Bhagavan's eyes were filled with tears and His voice tremulous. It looked as
if the whole drama was being enacted in His presence. Noticing this, I said, "Bhagavan appears to have got transformed into Tara herself." Pulling Himself together, the Master said with a smile, "What to do? I identify myself with whosoever is before me.
Is there a separate identity? Everything is only oneself." What a great truth there is in these words.
When I first began writing the Letters from Sri Ramanasramam, I stopped going to the Asramam in the early mornings to attend the Upanishad Parayana being performed in Sri Bhagavan's Presence. I used to finish my bath, cooking and other work before 7.30 a.m. and then go to the Asramam. By then, Sri Bhagavan would have finished His breakfast and gone up the Hill. We would all await His return, myself sitting at the northern side of the dining hall. As Sri Bhagavan came down the Hill, it would seem as if Lord Siva Himself was descending to the earth from the skies. I would never miss that occasion because it was only in those morning hours, that there used to be discussions on various matters. Sometimes however, after I had gone home for the night, someone would give Sri Bhagavan a Stotram or Bhagavan Himself would write a padyam [verse]. Then Sri Bhagavan used to pass it on before the Veda Parayana to one of His attendants saying, "Keep it carefully. We must show it to Nagamma in the morning. We do not know if she will be coming now or not." Somehow on all such occasions, I would feel like attending the early morning parayana and coming back afterwards to attend to my
cooking work. Seeing me coming Sri Bhagavan would remark, "What? I was just now saying that these papers should be given to you and here you are. How did you know about it?" I would reply, " I cannot account for it but somehow I felt like coming at this time. That is all." Sri Bhagavan would then hand over the papers to me. He used to say that such coincidences did occur in the case of several other people also.
contd.,
My Life at Sri Ramanasramam:
Suri Nagamma: continues....
RESERVATION: continues....
Sometime in the winter of 1947, my
brother D.N. Sastri came to the Asramam with his wife for a holiday. One day he wanted to go to Skandasramam with his friends. My sister in law said she would accompany him. Afraid she would not be able to make it, he went there without her and left for Madras, the same night. My sister-in-law wished to stay on a little longer at the Asramam and so he left her with me. I assured her that I would do my best to help her to visit Skandasramam. So the next morning, we both went into the Hall and sat in the front row. Sri Bhagavan asked whether my brother had left. I said, "Sister in law wanted to see Skandasramam with my brother yesterday but he declined to take her with him because of her weak health. She is very anxious to go there." Sister in law looking at Sri Bhagavan with appealing eyes. His heart melted at that and turning towards me, He said, "Why worry? It is all right to take her there. He must have been in a hurry. You go there tomorrow itself." "Yes, I shall take her there myself. But then I am afraid she may not be able to go up the Hill," I replied. Sri Bhagavan with a smile said, "How strange. I have taken many people much older than her to the very top of the mountain. Can you not take her even to Skandasramam? Some of them were over 80 years of age. What is the difficulty in taking her up? Start in the morning before it warms up. Go in a bullock cart to the front side of the mountain where you have the steps and then walk slowly step by step. Stay there until it is cool in the evening before descending the same way. That is all. Take something to eat there." My sister in law was highly pleased. She was all smiles. She got necessary strength and I got the necessary courage.
That very evening, I arranged for a bullock cart, purchased fruit, mura mura [puffed rice], broken bengal gram,m and other items of food. Next morning after breakfast, we took leave of Sri Bhagavan and started for Skandasramam. Chinnaswami was kind enough to give us a packet of iddlies, and two students of Patasala came with us to help.
contd.,
My Life at Sri Ramanasramam:
Suri Nagamma:
RESERVATION : continues....
At that time, Venkataraman, the the present President of Board of Trustees, was living in town. Hearing about our pilgrimage, to Skandasramam, Lakshmamma and two other elderly ladies from his house
all equally aged and hardly able to make the trip by themselves, joined us at the foot of the Hill. We started climbing up the steps
slowly, visited Virupaksha Cave and other caves on the way, and reached Skandasramam by about 10 am., Learning from Sri Bhagavan that we would be there the whole day, some more devotees joined us there, coming up by the path from the Asramam side. Hence, we were a group of nearly fifteen people. Someone brought rice cooked spices, another brought uppuma, and yet another brought butter milk. Before midday we ate all the food, drank the butter milk and then took rest. We sent the students ahead to the Asramam to tell Sri Bhagavan that we had all arrived safely. Oh! How happy we all felt there. It was indescribable. Talks, songs, music and what not? While we were thus enjoying ourselves, Sri Bhagavan who had heard it all from the students remarked: "It seems it is most enjoyable there. They have all formed a big group. They will not start back till it is 4.00 pm. We have no scope to go out like that. What to do?"
We stayed on the Hill until about 3.00 pm., and started coming down after eating whatever was left over. When we reached the foot of he Hill, we got into the cart along with Lakshmamma, By the time we reached the Asramam, teh Vedaparayana was just over and Na Karmana was being chanted. When that too was finished, we went to Sri Bhagavan. He looked at us and said, "Have you all come back? It seems there was quite a crowd." Looking at Lakshmamma he said, "Lakshmi, had you had gone there? That is good. You have done it quite leisurely. He then enquired if my sister in law had any difficulty in going up the Hill. I said there was none, that I was by her side all the time, and made her climb the steps slowly, one by one. Sri Bhagavan said it was good and gave us permission to go home. Everybody agreed that this great fete was possible only because of Sri Bhagavan's Grace.
Concluded.
About some stray verses of
Sri Bhagavan: From Sri Ramana
Reminiscences; G.V. Subbaramayya:
Sri Ramanasramam, 1994 reprint:
I [GVS] attended the Mahapuja in the Asramam, celebrated on June,4, 1945, and stayed on for about a fortnight. One morning, Sri Bhagavan read out from Madhavaswami's note book, His former utterance on mounam and now rendered it in Telugu. I took down in my note book the Tamizh and Telugu versions as Sri Bhagavan dictated. They ran as follows:
"Mounam is but the state of
Grace that emerges within as One Word."
Incidentally Sri Bhagavan narrated how several years ago, the late Somasundaraswami brought to Him a new note book and pressed Him to write 'one Aksharam' [one letter] in it. Thereupon, Sri Bhagavan wrote a Tamizh kuraL [couplet] which meant:
"One Aksharam is itself ever shining in the Heart. Who can write it down?"
[The Tamizh Collected Works of Sri Bhagavan says that this kuraL was written on 30.9.1937. The Tamizh version reads:
OrezhuthenRum thaanaa uLLathu
oLirvatham,
Aarezhutha vallar athai.]
Later Sri Bhagavn rendered the verse into a Sanskrit slokam and Telugu couplets. Now Sri Bhagavan was graciously pleased to transliterate the Tamizh verse in my note book and I copied down the Sanskrit and Telugu versions.
The next day, Sri Bhagavan recollected a Tamizh Venba in praise of God Vinayaka which He had composed in 1912, on Vinayaka Chaturthi Day. He now gave its Telugu paraphrase:
Him who begot you as a child, you made into a beggar. Then you lived everywhere as a child just to support your huge stomach. I am also a child. O Child-God in he niche, "encountering one born afer you", is yours a stone heart? Do look at me.
The Tamizh version is:
PiLLyap peRRavanai pichandi aakki
engum,
PiLLyap pezh vayiRRai peNineer -
Pillayan
Kannenjo maadathup PiLLaiyare kaN
Paarum
Pin vanthan thannai neer peRRu.
contd.,
Stray Verses of Sri Bhagavan:
[From G.V. Subbaramayya, Sri
Ramana Reminiscences.]
continues....
Another day, Sri Bhagavan dwelt upon the special holiness of
Arunachala and Tiruchuzhi, His
native village. He quoted a Tamizh
hymn which He had formerly composed
in praise of the deity of Tiruchuzhi, Sri Bhoomintheswara in the manner of the famous song of Manikkavachagar beginning with the word Anbudai [Tiruchitrambala Kovaiyar] as follows:
Manikkavachagar in Tiruchitrambala Kovaiyar:
Anbudai nenjathivaL
pethuRavambalathadiyar
Enbidaivanthamizh thooRa ninRaadi
irunchuzhial
Thanpedai nyaithahavazhinthannanja
chalanchalathin
Vanpedai meRRyilum vayalooran
varmbilane. [Verse No. 377]
In Tiruchuzhial, where Siva, [who
dances in Chitrambalam as to melt the bones and make them ooze with
nectar] is staying, there is one
swan [giving immense sorrow to its partner] lies on a conchshell and sleeps without shame. In that town with cool paddy fields, the hero is there and he is not able to clear the sorrow of his lady love.
Sri Bhagavan's song on the same metre:
Anbudiayar tham aham ahalaamal
anavaratham,
Inbudaiyattam idalena venRum ezhil
chuzhial
Thanbudai neengathoLir paranjothith thani sivame
Enbudai yanbeenthilakitavenRan
iruadhayame!
Meaning:
The One good Lord, the Supreme Effugnece, that shines ever as inseparable in beauteous Tiruchuzhiyal as He dances ever blissfully in the Heart of loving devotees, may He grant me such love as melts the bones, and so shine in my Heart!
The one idea common to Manikkavachagar and Sri Bhagavan is the "blissful dance of the Lord generating such love as melts the bones."
*****
Stray Verses of Sri Bhagavan:
[From Sri Ramana Reminiscences of
G.V. Subbaramayya:]
I attended the Mahapuja in the Asramam which was performed 0n May 16, 1944, and stayed on till the end of the month. One day Sri Bhagavaan quoted from Rama Gita, a sloka which meant:
"The magician deludes the gullible, himself remaining undeluded. But lo, siddha himself first deluded, deludes others."
The Tamizh version, as included in the latest Collected Works is as under:
Indirajalikanum thaan mayakkam
eithaamal, indha ulaharku mayal
eivippan - mainthane,
siddhano thaan mayangi serkumayal
ivvulakarku
Etthanai vindhi idhu.
contd.,
Stray Verses of Sri Bhagavan:
From My Reminiscences of G.V.
Subbaramayya:
continues....
Another day, Sri Bhagavan cited a
sloka which extolled the merits of water, as follows:
"In indigestion, water acts as medicine. When there is no indigestion, water serves as a tonic. Water at the end of the meal
serves as Nectar. But water at the beginning of a meal acts as a poison."
The Tamizh verse reads as under:
Marundhu neer seerana manthathu
seernathu
Arunthu neer aRRal aLikkum -
marundhalin
Pin parugu neer amudhahap peNuha
OoNukku
Munparuhu neer vidamaam un.
Sri Bhagavan Himself had an aversion to stimulating drinks like coffee, tea etc., and always preferred water. He used to drink water only at the end of His meals and also occasionally whenever He felt fatigued, as after a walk. Sri Bhagavan translated this sloka into Telugu verse.
contd.,
Stray Verses of Sri Bhagavan:
{From Sri Ramana Reminiscences:
G.V. Subbaramayya}
Still another day, Sri Bhagavan recollected a sloka which praised
buttermilk highly thus:
"Buttermilk mixed with cardamom, ginger and lemon juice and a little salt is of rare relish even to Indra, the lord of the gods."
I am not able to find the original Tamzih verse on buttermilk by Sri
Bhagavan in the Collected Works.
Sri Bhagavan Himself liked thin
buttermilk prepared in the above way. One noon at lunch, I observed that Sri Bhagavan was not getting proper nourishment by taking too thin butter milk. He promptly replied laughing: "Oh, You want me to take curds! Then I need not use a writing table! [that is, his belly itself will serve as a writing table!]. Already my stomach is getting heavy enough. If I carry out your suggestion, it would soon grow into the bulk of a writing desk!
He rendered the above sloka in Telugu verse.
contd.,
Stray Verses of Sri Bhagavan:
Sri Bhagavan has written a good number of stray verses. One of
the most important ones is on Cow Lakshmi's liberation.
The Tamizh Venba is as under:
SarvadharipperkoL samvatsarathu
Varum Aani einthu sana vaaram -
MaruvumuR
Pakkath dwadasi visakam pasu vami
lakumi vimukta naaLaam.
Cow Lakshmi attained liberation on
18th June 1948. [For the 60th anniversary of Cow Lakshmi's Liberation day in 2008, I and my wife were in the Asramam].
The English transation is as under:
On Friday, then fifth of Aani [Tamizh month corresponding to Jeshta month in Sanskrit], in the year,
Saravadhari [A Tamizh name for that year], the twelfth day of the waxing moon, [that is Sukla Paksha],
Under the asterism Visaka, the Cow Lakshmi
attained mukti.
When Devaraja Mudaliar asked Sri Bhagavan, whether it was just a word of appreciation or whether really Cow Lakshmi attained mukti, Sri Bhagavan said: Yes. She really attained liberaiton!
Devotees say that only Keerai Paatti [the granny with greens] only reincarnated as Cow Lakshmi. Sri Bhagavan is silent about it.
contd.,
salutations to all:
Subramanian:
[..."Sri Bhagavan Himself had an aversion to stimulating drinks like coffee, tea etc., and always preferred water. He used to drink water only at the end of His meals and also occasionally whenever He felt fatigued, as after a walk. ..."]
that bhagavAn drank water, i have no doubt :-), but the 'aversion' part - are these subbarAmayyA's words or your words? the other sentence betrays your intimate familiarity with bhagavAn's habits, which is unlikely unless one has stayed with him for a reasonable period of time! :-).
hope, in your impulse, you aren't foisting your own imaginations on bhagavAn...
Dear S.,
For a CHANGE, every word that
I have written today on Sri
Bhagavan's Stray Verses, have
been taken verbatim from the following books. Not a word is mine.
1. G.V. Subbaramayya's Reminiscences.
2. Sri Devaraja Mudaliar's Recollections.
3. His Day by Day.
4. Tamizh Nool Thirattu -
Collected Works of
Sri Bhagavan.
5. English translation of Collected Works.
I know it is pinching me, since I am the wearer of the shoes.
I still have kept your 'observations' on Sri Bhagavan telling while watching Arunachalam, I am watching Atma. I have spent two hours browsing through Talks, Day by Day and Letters. Now I have to take up the 8 volume book of Arunachala's Ramana, Boundless Ocean of Grace.,
This might take more time. But I still remember your reactions.
Only the furit laden tree attracts
more stones, and this also I remember.
******
Stray Verses of Sri Bhagavan:
Once when Sri Bhagavan was in
Virupaksha Cave, one Amrutha
Natha Yatindra asked Sri Bhagavan:
"Who is this Arunachala Ramanan? Is He Siva, or Vishnu, or Guhan?
Or any other god? I do not understand." in the form of a Malayalam verse. Sri Bhagavan replied to him in a Malayalam verse and later made it into a
Tamizh verse.
Amrutananda Yati's question:
Arunachala chikaropari viruthanoru
guhaiyil,
Karunakara viruthavali bhagavan
muni Ramanan
Hariyo, Siva guruvo vararuchiyo
yati varano
ARivanuru kudhukammama hrydaye guru
mahima.
Sri Bhaggavan's reply in Malayalam verse:
Hariyathiya parajivea thahara
neeraja guhaiyil
ARivai rami paramathmena arunachala
Ramanan
Paramadhar paranai hruthi
paranaarnuru guhaiyarn
NaRivaam vizhi thuRa nee nijam
aRivaayathu veLiyaam.
Sri Bhagavan's Tamizh verse:
Ariyathi idhara jeevarathu aha
vaarija guhaiyil
ARivaai rami paramathuman
arunachala Ramanan
ParivaaluLam urugaa nala
paranaarnthidu guhaiuyarnth
ThaRivaam vizhi thiRava nisam
aRivaayathu veLiyaam.
English Translation:
In the recesses of the lotus shaped Hearts of all, beginning with Vishnu, there shines as pure
intellect [absolute consciousness]
the Paramatman, who is the same as Arunachala Ramanan. When the mind melts with love of Him, and reaches the inmost recess of the Heart wherein He dwells as the beloved, the subtle eye of pure intellect opens and He reveals Himself as Pure Consciousness.
[Sources: The Collected Works of Sri Bhagavan, Tamizh, 2002 edition. The Collected Works of Sri Bhagavan, English, 11th edition, 2009.]
contd.,
Stray Verses of Sri Bhagavan:
During his terminal years, when
many devotees asked Sri Bhagvan to have a sankalpa to extend His life
span, Sri Bhagavan smiled and said
that He can have no sankalpa on anything. Then to Devaraja Mudaliar, He gave him the Tamizh translation of a Bhagavata slokam from Hamsa Gita chapter. The poem
reads as under:
Thanu nilai ilathaam thanginum
ezhinum
Vinaiyinaal atuthu vidithinum menum
Punai thuhilinaik kaLveRik
kurudanaip pol
Thanai uNar chittan thanu
uNargilane.
The English translation is as under:
The body is impermanent [not real]. Whether it is at rest or moves about and whether by reason of prarabha it clings to him or falls off from him, the Self realized siddha is not aware of it, even as the drunken man blinded by intoxication is unaware whether his cloth is on his body or not.
contd.,
salutations to all:
Subramanian:
you'd said ["...Only the fruit laden tree attracts more stones, and this also I remember..."]
had a hearty laugh :-) you are surely a 'fruit-laden tree' (there are quite a few other 'fruit-filled trees' in this blog - mango, apple, jackfruit etc.) :-), but what to do? am just a prickly bush with thorns all over! hence, unlike ravi or murali, who admire your devotion through sweet words, the only way i know, given my 'thorny' nature, is to now & then spray & shoot some sharp thorns at people! :-(
and yes, i fondly remember an ancestor of mine who despite its thorny nature had got liberated!!! (remember the story of 'umApati sivam and the 'thorn-bush'?); haven't heard of any 'fruit-laden' tree getting liberation though! (hahahahahaha)
Sri Bhagavan's Stray Verses:
Once in Virupaksha Cave, where
Sri Bhagavan was staying, one
Tamizh pandit by name Ko.Ve.
Ramachandra Iyer, asked Sri
Bhagavan: O Ramana Muruga! Where
are your marks i.e. javelin, peacock, twelve shoulders etc.,?
He said in a Tamizh Verse:
Velenge kolam cher veRpenge annai
tharu paal enge, eeraRu paagenge
- neelengu
Meykkum kalaapa mayil enge urai
Ramana
Thaaikuchi vaazhaLaviRRaan.
Sri Bhagavan replied in another
Tamizh verse:
VeluNde jothiguNa veRpune
annaiyarul
PaaluNde panniraNdu paahunde -
neelunde
Yeykumana maamayiluNde ulahila
Ramanan
Thaaikuchi vaazhalaviRRaan.
The English translation is as follows:
The Javelin, the bright eastern hill, the Mother's milk of grace,
twelve arms, the big blue
peacock, mind-beguiling, all these are there in the measure, that one lives in the world in fear of Ramana the Mother [in fear of Ramana's mother].
contd.,
Dear S.,
I have no ill will against anyone
in the blog. All are my friends
and all are Ramana devotees.
There are three types of responses
from fellow members. One is simple appreciation whether the comment is good or bad or ugly. The second is simply keeping quiet, no responses. The third is only criticism. The third one, me being an emotional person, affects me. That is all.
One thing I can assure you. That
I am now quite careful in giving the actual sentences in any anecdotes or episodes or stories. I am still confining to three posts per day, [serial posts considered as one post].
I am giving the details of each book, with edition no. and year. so that anyone can cross check the
facts in the comments.
****
An Extract from the Collected works of Robert Adams:
Robert: I want to let you in on a little secret. There are no problems. There are no problems.
There never were any problems, there are no problems today, and there will never be any problems.
Problems just mean that the world isn't turning the way you want it to. But in truth, there
are no problems. Everything is unfolding as it should. Everything is right. You have to forget
about yourself and expand your consciousness until you become the whole universe. The reality
in back of the universe is pure awareness. It has no problems. And you are that.
From The Path of Sri Ramana -
Part II - Sri Sadhu Om:
The following are the four
stanzas written by Sri Muruganar,
as introductory verses to Upadesa Undiyar, composed by Sri Bhagavan.
1. Those who were performing
ritualistic practices in Darukavana, were spiritually on the decline, on account of following the old path of Kamya Karma [actions for fulfilment of desires].
2. On account of the deceitful
egoism they became immensely infatuated believing that there is no God except the karmas.
3. Seeing the outcome of karmas done by rejecting God who ordains the fruit of karmas, their pride was vanquished.
4. "Protect us graciously", thus they prayed with tears, Lord Siva bestowing His gracious look on them, and gave spiritual instructions.
The real great benefit, the man has now obtained as the result of performing karmas is the subsidence of his ego, to such an extent that he is now humble before God and bows down to Him seeking His grace.
*****
The Heart of the World:
Wolter A. Keers:
[From Fragrant Petals, 2nd
edition, 2005]:
When I look back upon my childhood,
it is clear as crystal that I brought an amount of spiritual samskaras into this life. Born into a family of clergymen, many generations, with my father and both my grandfathers, ministers of divinity in the Protestant Calvinist tradition, all interest was focussed on matters of religion, and I must have been taught how to pray almost before I could talk.
If it is true that one's childhood is decisive in most important matters in life, this is certainly true in my case. Two events have marked the whole sequence of adventures in the spiritual realm. Leading to a desperate search for someone who might enlighten me, and ending in the unbelievable even of finding just such guidance.
The first event must have occurred when I was about five years old. A well known missionary, travelling from place to place, arrived our village with a roving exposition about Netherlands and New Guinea where had worked. I can still remember some of the exhibits, but more important was that he stayed in our house, and had his meals with us.
Then, one day, during lunch, he told my parents how this time he had not made the journey from the East Indies [now Indonesia] in the usual way and by boat, but partly over land, travelling also through British India.
The phrase, British India, struck me light lightning. It is hardly possible that at this very early stage, I could ever have heard this name before. But it struck me a if it were to split me into two. I was numb with still, amazed wonder with some inexplicable recognition of something extraordinary, something absurdly desirable, and something like the ultimate good, almost like God, even.
contd.,
The Heart of the World:
Wolter A. Keers: continues...
The second event must have occurred just a little later, I presume that it might have been in the spring of 1928, when I was five years old.
I was playing on a small grass field, baking cakes of sand, then
looking up at a hedge with very tiny pink flowers and white balls as big as marbles.
If anything triggered off what then happened, I cannot tell what it was. But suddenly the entire world and I myself were transformed into light. I fell into samadhi. But although it was the a most impressive event, at the same time it was the most ordinary of all ordinary things.
Even so, small as I was, I decided to keep this as a secret to myself, and in fact I never talked about it to anyone until the age of about twenty, when the same thing happened in the company of a very good friend, who was reading a text to me, originating from ancient oriental mystics. Suddenly, and without any warning, as it always does samadhi as it were dissolved me.
Many things had of course happened between the age of five and twenty. But here was a new decisive point, confirming that it was in the East that I had to look for an answer to the questions I put to all the theologians in my family and many others, but that none could answer, even vaguely.
I continued my reading, but although I found many books of interest, none could explain to me what I wanted to know. But gradually it seemed to become quite, desperate, and when, after this second and spontaneous samadhi I discovered that whatever I tried or did, I could not get back to that state, I fell into deep depression. I decided that I must find a Guru, and that, if I did not find one, life would not be worth living any more.
It was then an elderly lady, mother of a friend of mine, lent me two books. The first one was by Swami Vivekananda, and its title was Jnana Yoga. I had no idea that the book as well as the author was world famous, to me it was a book like any other. But when I started to read it, it caused something like an explosion in me. There, finally, I found someone who had been able to put into words what I had been feeling intuitively, but could never have verbalized.
contd.,
The Heart of the World:
Wolter A. Keers - continues...
Then, the second book, written by
Paul Brunton, did the rest. When I read that there was a living sage in India whom one could talk with, asking questions and getting real answers, blue patches returned to my sky. The only thing I was worried about was, that this sage might meanwhile left this world, and there was no means to enquire, for it was right in the middle of the war.
But I decided to trust what was written about Him, and started to concentrate on Him. In the Dutch edition of A Search in Secret India, which is called Hidden Wisdom, there was a picture of Sri Bhagavan, which I used to during my meditation, and initially with a lot of effort I started to concentrate on the heart centre, which, of course, was the tool He handed to us in order to get beyond the phenomenal. Having rather strong yogic samskaras, it turned out to be quite easy, after a while, to descend straight into this centre. During my meditation hours, I concentrated very heard on Sri Bhagavan, and after a while, I was assured of His living guidance. Yet, this was not enough. It did melt all depressive tendencies in less than no time. It did help me to see that I was not a body not this, not that, but it did not place me in the true center.
What I did not know at the time is, that on account of close identifications with the body, the body must have brought at least once, but perfectly many times, into the living presence of an authentic Master. What I did know is that I had to see this strange being, in that little Indian town. I concentrated on Him, more and more, and sometimes almost fought with Him, asking Him to help me in my efforts to come and see Him. And absurd as this expression, now sounds I won. He made His Presence felt, very strongly, and with it came the certainty that I was to see Him.
contd.,
The Heart of the World:
Wolter A. Keers: continues...
What part in this sadhana was my own
projection and what part was Sri
Bhagavan's real presence, I shall never be able to know. Certain it is, that every sadhaka projects a man upon the sage. A man who walks and talks and eat and wills things, failing to understand that from his own 'point of view' the Master is nothing of the kind. The authentic Master never gives the sadhaka anything to get a grip on. He is like thin air, wherever you try to catch him or to find something tangible, he disappears. One cannot get hold of him. Any more than one can put sunlight into a box. Yet the sunlight is there more clearly.
Still, it took several years before, finally, in the beginning of 1950, I arrived.
As if it happened last night, I can remember the train ride from Madras on the metre guage; the first view of Arunachala, with the full moon hovering about it a very good omen; I thought. The fight amongst the porters who had got hold of my luggage before I knew what happened. The ride in the jutka and the driver shouting 'Hey, Hey,' the accent always on the second syllable. It all just happened. I was no longer implicated. It was as if I had become completely transparent. I knew from friends around the Asramam that Sri Bhagavan was terribly ill, but I knew also that I had come in time to see Him, and that He had kept His promise to help me in getting there. Nothing in the world could go wrong, hereafter.
It was Roda McIver, who is still living at the Asramam, who took me to Him, a few hours later. And when I saw Him from afar, sitting on a chair on the little passage between His room and the main hall, I started to tremble all over not because of nerves or uneasiness, but because of the shock of this confrontation. Here I was but what on earth could this mean, I, this transparent thing, and there, there, there, on that chair, Light Itself, radiant as I had never seen anything anyone.
Roda introduced me to Him, and Sri Bhagavan looked at me. He hardly talked, but His face, His Presence, said, "So, finally, you're here!"
contd.,
The Heart and the World:
Wolter A. Keers: continues...
I was invited to sit down, amongst
a group of men, perhaps ten, perhaps twenty, my back against the wall opposite Him. I looked, and looked, and looked. Long ago I had lost all faith, all belief of my childhood years. No god riding the clouds anymore. No soul. And now, suddenly, here Light Itself, blazing light, penetrating light, going right through me, like X-rays.
Sri Bhagavan seemed at the same time completely unconcerned, looking around, smiling at the squirrels that ran up and down the trees. Exchanging a few words with His attendants. Dozing off, now and then for half a minute; then immediately fully awake, looking not at you but INTO you, casual like one looks into a street, without effort, but seeing in one glance right to the other end and taking note of all that happens in one glance. And then again rubbing His head with His long fingers.
In those days, He came out twice a day two hours in the morning and two in the evening, so that we might have His darshan.
To me, those first days, it was the fulfillment of everything, I had ever hoped to find as a matter of fact, it was much more than that. I knew that in the most lucid, radiant moments of my heart, it would have never been possible to imagine even a portion of this blazing Presence, that radiated light through everything and took me away beyond the phenomenal.
The second, or the third day, I had to laugh, about the absurdity that had been my life before. Who was I, to cultivate a garden full of problems? What on earth could have given me the impression that I was so important that I ought to have problems, questions and complicated situations to get off.
And before I knew it, there I was in the middle of this Who am I? sadhana. But now, in His Presence, it was an entirely different matter. In this radiant light it was so EVIDENT that I was not a body, not an ego, that no analysis was needed. This light swept away all my darkness in one stroke.
Then, after a week or two, an irritation came up in me. For I noticed that when I returned to the little house opposite the Asramam, which belonged to a Dutch friend, the lucid, blazing state which invariably swept everything away in Sri Bhagavan's Presence, left me, and when questions did come up, I was quite unable to solve them.
So after a few days, I became rebellious, and decided that I was going to have it out with Sri Bhagavan.
contd.,
Hi folks,
My last remark in an earlier post prompted Ravi & Ram to put up extracts from the Gospel of Sri Ramakrishna. The extracts are marvellous in themselves, but just thought that (having some time today!) I should point out that in them the viewpoint regarding the reality of the world is a little different from what I meant to say, and what I believe Bhagavan’s teachings are.
Firstly a clarification on what “imaginary”, “non-existent entity” and “superimposition” imply. “Imaginary” refers to the world being without a basis. Can we see the silver if the mother-of-pearl was not there? The snake if the rope is missing? Obviously not. If we could, then we could have an “imaginary” world.
Then is the world like the “son of a barren woman” or “the horns of a hare”, completely hypothetical or non-existent? That the World is seen and felt is a fact admitted by all, and so the World is not a “non-existent entity”.
On the third, “superimposition”, of course there is a major departure in what I had said from classical Advaita. To summarize the classical teaching:
There is “svarupa-adhyasa”: the snake is “superimposed” on the rope. The snake alone is seen; the non-Self is superimposed on the Self and the existence of the Self is not recognized at all.
Then there is “samsarga-adhyasa”: Typified by the crystal appearing red in the proximity of a red flower; both crystal & flower are seen as existing & the redness of flower is attributed to the crystal also; this is the Self superimposed on the not-Self.
In classical Advaita we see the World because of “mutual superimposition” of one (Self) on the other (non-Self) or a combination of the above 2 types of “adhyasa”. This is what this means (from “Siddhanta Bindu” by Sri Madhusudan Saraswati, Para 62: “Because of the mutual superimposition, the consciousness and the inert (self and not-self) become bound together (and appear as one inseparable whole). If it is said that there is superimposition of only one entity on another, (and not mutual superimposition of two entities), then the other (the entity on which there is superimposition) will not be perceived (just as the rope is not perceived when there is superimposition of snake on it). In a delusion, only that which is superimposed is perceived. There has therefore necessarily to be mutual super-imposition as in the case of the erroneous group cognition in the form ‘These are tin and silver’.”
Like I said, I believe that the above is somewhat a preliminary teaching really and not one which I personally subscribe to. Bhagavan too has mentioned “superimposition” in several places in “Talks” and elsewhere, but that I believe is only to explain as best was possible to an audience not really tuned to a higher message. I believe Bhagavan’s teachings and higher Advaita necessarily have to converge on describing the World by the word “kalpana” rather than the word “adhyasa”. But that is a discussion for another day!
But make no mistake, howsoever one may approach it, in Bhagavan’s teachings in my humble opinion, the World is categorically and firmly held to be UNREAL, a mere ILLUSION. The Jiva, the World, and God all have exactly the same level of “Reality”, and all are ILLUSORILY FORMED (“kalpita”) in the Self. By themselves, they have no reality, neither in the beginning and middle, and certainly none in the end.
Best wishes
Dear arvind.
Nice explanation. Sri Bhagavan did
not go in for such great details,
because He wanted to write something quite simple to Sivaprakasam Pillai.
But at the same, when He used the word kalpanai or karpitam, alongside, silver in oyster-shell,
He meant 'superimposition' only.
He did not perhaps want to use the
terms like aaropitaam or adhyasa etc., This is further clear when He had answered to the questions Nos. 4 to 6:
"When will the realization of the Self be gained?
Ans: "When drisyam [what is seen]
of the Jagat has been removed, drik [what is real,] Swarupa darsanam will be there."
"Will there not be realization of the Self even while the world is there [taken as real]?"
"No."
"Why?"
[here He gives the typical advaitic
example]
The drik and drusyam are like rope and the snake. Unless the [karpaitamana] illusory snake goes,
the rope [adhishtanam] i.e. Swarupa darsnam will not be gained.
Perhaps Sri Bhagavan did not use more complicated terms like aropitam, adhyasam etc., and He meant everything in His words kalpanai and karpitam. Even mithya - seemingly real or seemingly unreal, again a typical advaitic
terminology, was not used by Him.
Thanks for the explanation.
*****
The Heart of the World:
Wolter A. Keers: continues...
When I walked in, during that
afternoon darshan hour, I refused
to melt away in His radiance, strong as ever. I simply refused His blessing, and I may say that. It was most difficult to do so. It was, I discovered, as if you are slapping your own mother in the face. Yet, I decided to be stubborn, because it was not a heavenly hour I was in search of but lasting liberation from from ignorance.
When I passed in front of Him, and greeted Him, Indian fashion, a quick smile ran across His face and that was all. I was already at that moment perfectly certain that He was aware of the whole situation, but He paid no attention to it at all. He showered His radiance over all visitors, {and everyday there were more, as the news of His impending departure from us spread rapidly, and many, many people wanted to see Him before He went away}, rubbed His head; looked at the squirrels, dozed off for a moment, or looked at something or other.
I found a place opposite Him, under the covered passage that in those years ran along the side of the Hall, and sat not very far way from where we now found His Samadhi. The passage has now been added to the big hall.
From there I started my bombardment. I fired thoughts at Him, with all my might. "Bhagavan, of what use is all your radiance to me, if I cannot solve my problems, the moment I have left you?" That was, more or less, the theme.
Sri Bhagavan took no notice. So I concentrated on Him even more, and with my thoughts I began to shake Him as if He were a fruit tree. I must have an answer.
Then, He suddenly looked at me, with a smile of utter amazement. "What do you want?" the smile said. And then, with a different expression on His face: "You are looking for your glasses, and they are right on your own nose!" Then, suddenly, His eyes emitted light, spat fire, and when He looked at me, His look went straight into me, physically into my chest. The heart centre, very often felt in His presence, began to get warm; became hot like fire, and then started to spark as if an electric machine were installed next to my heart. I sat straight as a needle, my eyes glued to His drilling fire look. "Kill me", I prayed.
contd.,
The Heart of the World:
Wolter A. Keers: continues....
How long this may have lasted
I cannot say. It was an event
outside of time and space. The
moment came, when my body could
no longer stand the strain. I was
as if my chest would explode, and I
asked Him to let me go.
I had received what I had come for.
This account of the initiation
that I received from Sri Bhagavan, is of course only a mere indication. In reality, it was a complete transformation an
Umwertung aller Werte, as Nietsche calls it. And all this, without hearing Sri Bhagavan's voice. Communication in silence was clearer than any explanation in words could have given.
Yet, I needed words.
A few days before Sri Bhagavan's departure, I decided to leave Tiruvannamalai. There were at least a thousand people, and we were only allowed to stand in front of the door, for ten or twenty seconds, to see Sri Bhagavan lying on His bed. I thought that He ought to be left alone.
Back in Bombay, where I stayed in a friend's flat, I was amazed to discover to what extent changes had occurred. On my coming, I had been reading Spinoza's Ethics, a very tough book, which I had to chew phrase by phrase. I had left it open on my bed. Now coming back, I picked it up, and found that I could read it almost like a novel.
Yet, all this was not enough. Although my two months with Sri Bhagavan had turned me inside out and upside down, this period had been too short to remove all obstacles, if only for the reason that at the time a number of fundamental questions had not arisen, and certain mistakes had not been recognized. I had for instance, very strong yogic tendencies, and I could not understand that Consciousness did not arise from Kundalini, but that the Kundalini appeared in Consciousness. Where I got this absurd notion from I cannot tell, but it was only when somebody drew my attention to it, that a doubt about this point of view arose in my weeks after Sri Bhagavan had shed the body. And other questions, new ones, began to tease me. What about this mysterious deep sleep state, for instance; and what was implied in the simple statement that one is ever the witness of thought, not a thinker.....
contd.,
Arvind/Friends,
The content in your latest post is already considered when I have posted that excerpt from The Gospel of Sri Ramakrishna.
All these positions are valid.It is not as if Sri Bhagavan had realized one Truth and Sri Ramakrishna another.
This is what Sri Ramakrishna says:
"To follow jnanayoga in this age is also very difficult. First, a man's life depends entirely
on food. Second, he has a short span of life. Third, he can by no means get rid of bodyconsciousness;
and the Knowledge of Brahman is impossible without the destruction of
body-consciousness. The jnani says: 'I am Brahman; I am not the body. I am beyond hunger
and thirst, disease and grief, birth and death, pleasure and pain.' How can you be a jnani if
you are conscious of disease, grief, pain, pleasure, and the like? A thorn enters your flesh,
blood flow from the wound, and you suffer very badly from the pain; but nevertheless, if
you are a jnani you must be able to say: 'Why, there is no thorn in my flesh at all. Nothing
is the matter with me'
Verbatim the statement regarding thorns was true in the case of Sri Bhagavan!
It is futile for a person subject to the Body Consciousness to call the world as unreal.
Namaskar.
R.Subramanaian,
I recall reading these very posts by you a month or so back excerpted from Wolter A. Keers,and I find this a mixed bag of the seen and the imagined.
Namaskar.
Dear Ravi,
You are correct in the sense,
that when I wrote Wolter A. Keers'
Sri Ramana Smriti article [1980],
I included a portion of the present article too, to inform the members
about the transforming encounter
that took place in early 1950.
But today's is a full fledged article from Fragrant Petals, giving his early childhood days as
a child of clergyman family and his accidental going through of
Brunton's book, and his further thirst to meet Sri Bhagavan etc.,
****
Spiritual Stories as told by
Ramana Maharshi: Sri Ramanasramam,
11th edition, 2010:
In Vasishtam, there is a story about Bhagiratha, before he brought Ganga down to the earth. He was an emperor but the empire seemed to him a great burden because of Atma-jignasa - Self Enquiry. In accordance with the advice of his guru, and on the pretext of a Yagna, he gave away his wealth and other possessions. No one would, however, take the empire. So he invited the neighbouring king who was an enemy and who was waiting for a suitable opportunity and gifted away the empire to him. The only thing that remained to be done was leaving the country. He left at midnight in disguise, lay in hiding during day time in other countries so as not to be recognized and went about begging at night.
Ultimately, he felt confident that his mind had matured sufficiently to be free from egoism. Then he decided to go to his native place and there went out begging in all the streets. As he was not recognized by anyone, he went one day to the palace itself. The watchman recognized him, made obeisance and informed the king about it, shivering with fear. The king came in a great hurry and requested him [Bhagiratha] to accept the kingdom back, but Bhagiratha did not agree. "Will you give me alms or not?" he asked. As there was no other alternative, they gave him alms and he went away highly pleased.
Subsequenly he became the king of some other country for some reason and when the king of his own country passed away, he ruled that country also at the special request of the people. That story is given in detail in Vasishtam. The kingdom which earlier appeared to him, to be a burden, did not trouble him in the least after he attained Jnana.
****
Vasishtam is said to have 55 stories, some very long and some short.
Vasishtam has been rendered in Tamizh verse, under the title Jnana Vaasittam. I do not know the author. If someone could help me to find the book in any bookshop in Chennai, I shall be grateful.
****
Spiritual Stories as told
by Ramana Maharshi : Sri
Ramanasramam, 11th edition, 2010:
UNIVERSAL EQUALITY:
In the course of a conversation, about Sri Bhagavan's life in Madurai, Sri Bhagavan recalled, "If
my aunt began preparing appalams, or the like, she would call me and ask me to put my hand on it first.
She had great faith in me, because I used to do everything according to her wishes and never told lies. I had to tell only one lie and that was when I came here.
A devotee then said, "It means that for doing a great thing, sometimes a lie has to be told!"
Sri Bhagavan replied, "Yes. When it is for the welfare of the world and when the situation demands it, it has to be done. It cannot be helped. Where is the question of telling a lie? Some force makes one say so. So long as there is purpose there is need for action. When there is no purpose, we can avoid action in the same way as
was done by the Sage in the story of the sage and hunter in Yoga Vasishtam."
Full of curiosity, the devotee asked, "What is that story?"
In a forest, a Sage sat motionless and in silence. His eyes however were open. A hunter hit a deer and as it was running away, he began pursuing it. When he saw the Sage, he stopped. The deer had run in front of the Sage and hidden itself in a bush nearby. The hunter could not see it and so asked the Sage, "Swami, my deer has come running this way. Please tell me where exactly it has gone." The Sage said he did not know. The hunter said, "It ran in front of you. Your eyes were open. How could you say you do not know?". To which the Sage replied: "Oh my friend! We are in the forest with universal equality. We do not have ahankara. Unless you have ahankara you cannot do things in this world. That ahankara is the mind. That mind does all things. It also makes all sense organs work. We certainly have no mind. It disappeared long ago. We do not have the three states -- the states of waking, dream and deep sleep. We are always in the fourth or turiya state. In that nothing is seen by us. That being so, what can we say about your deer?"
Unable to understand what the Sage was saying, the hunter went his way thinking that they were all the words of a mad man.
*****
The Heart of the World:
Wolter A. Keers: continues...
But although I was far from satisfied
I did not suffer or worry to the extent I had done in Europe. If Sri
Bhagavan had proved a help and a certainty as tall as Mount Everest,
He would not leave me after shedding the body. So I waited in full confidence.
And help came.
Some three months after His physical departure, suddenly a discussion as I used to have with Him in my imagination turned into something that might perhaps be called a vision. Suddenly, I was
back at Sri Ramanasramam, and I sat opposite Him, as I always had during the first weeks of my stay. Again, there were quite a number of people, perhaps a hundred or two hundred.
Silently, I wish: "O Bhagavan,I wished I were alone with you." And hardly did I think this, when the first person stood up, prostrated before Sri Bhagavan, and left. Then number two, three, and in less than no time, the entire gallery was empty, but for Sri Bhagavan and myself.
I drew myself next to His feet, looked at Him, and said: "How wonderful to be alone with Sri Bhagavan." Again this smile of His...It always contained a world. It was a bath of light and love, spiced very slightly, this time, with something like sarcasm to make me aware of my absurd standpoint, when He said, slowly, taking time, to pronounce every syllable slowly and clearly: "Are..you...ever... not...alone?"
Immediately, this very "Bhagavanish" remark made me glow with happiness and recognition. I understood immediately what He meant I was completely home again.
But, very much aware of my new problems, I asked Him what to do.
He then directed me to see a certain person, whom I discovered to be the most venerable, and who, for some incomprehensible reason, allowed me to be with him regularly over a period of several years, until the obstacles had been overcome.
When during that same vision, I questioned Sri Bhagavan about this Guru, and asked Him, "Is he realized?" He again fired one of His cryptic answers at me saying, "He is neither realized, nor not realized." This one took me a week to understand 'realized' and 'not realized' are labels, what we paste onto someone. But the person Sri Bhagavan referred to me to was beyond labels and I soon found the confirmation of what Sri Bhagavan had indicated.
Now, more than 25 years later, I am still sometimes with Sri Bhagavan and I do not mean with Him as, pure Consciousness or the Atma Brahman, but this 'typically Bhagavanish Presence', with or without form. I am no longer interested in visions or other, phenomena of yogic nature, but when, suddenly He is there, in one way or the other, His Presence may either bring tears of deep love and emotion to my eyes, or it may make me glow with happiness, and make my heart jump into the sky. Such is the radiance from His heart. It is the Heart of the World.
concluded.
salutations to all:
(on the topic of 'kalpanA')
here are 2 verses from bhagavAn's compositions:
[verse 3 from the dakshiNAmurti stotram]:
வித்துளே முளைபோன் முன்னம் விகற்பமி லிச்ச கம்பின்
கற்பித மாயா தேய காலகர் மத்தாற் பற்பல்
சித்திரம் விரிப்பன் யாவன் சித்த்னு மாயி கன்போற்
சத்தியாற் குருவா மந்தத் தசஷிணா மூர்த்தி போற்றி
(vittu uLE muLaipOl munnam vikaRpam il icchakam pin
kaRpita mAyA tEsa kAla karmattAl paRpal
chittiram virippan yAvan sittanum mAyikan pOl
saktiyAl guruvAm andha dakshiNAmurti poRRi)
(he who like a magician or a mahAyogI unrolls this universe out of his free will; the universe that before creation remained unmanifest or undifferentiated like the tree within a seed and which later got projected or differentiated into the world of variety due to the delusory play of 'desha' and 'kAla', brought forth by mAyA, this obeisance to him, sri dakshiNAmurti)
ram (ramprax) reminded me today of this verse -
[verse 3 from uLLadhu nArpadhu]:
உலகுமெய்பொய்த் தோற்ற முலகறிவா மன்றென்
றுலகுசுக மன்றென் றுரைத்தெ னுலகுவிட்டுத்
தன்னையொர்ந் தொன்றிரண்டு தானற்று நானற்ற
வந்ணிலையெல் லார்க்குமொப் பாம்
(ilagu mei poi toRRam ulagu aRivAm anRu
enRu ulagu sukam anRu enRu uraittu en? ulagu viTTu
tannai Orntu onRu iraNdu tAn aRRu nAn aRRa
an nilai elArkkum oppAm)
'the world is real', 'no, it is an unreal appearance'; 'the world is sentient', 'it is not'; 'the world is happiness', 'it is not' – what is the use of debating thus in vain? having given up the world and having known oneself, both one and two having come to an end, that state in which ‘i’ is not is agreeable to all. :-)))
salutations to all:
Subramanian:
sir - sincerely regret for any of my words that either affected or disturbed you. at times, my words are sharp, i admit, but there is never any intention whatsoever to cause offence to anyone...
another request: this is only a humble 'suggestion' - assuming that you put up your comments for people to read & remind themselves of bhagavAn, for purposes of readability, guess it's a good idea (please don't get me wrong) to just post 3-4 comments, serial posts or otherwise, if they happen to be on varying themes unless of course it's contributing to a topic currently under discussion among the blog members. if am not wrong, a continual stream of long comments is more likely to result in people skipping or even avoiding some of the very nice things you post here! shorter & fewer comments on a daily basis may help those interested to read & relish better...
my apologies if the above suggestion sounds offensive :-(
Kara Varsham - Jyeshta -
Punarvasu - 02.07.2011:
Today is Punarasu star day,
Sri Bhagavan's birth star. He
was born on a Dhanur month,
Punarvasu star day [or rather
late night!]. Today there will
be elaborate pujas for Sri
Ramaneswara Maha Lingam and the
Lingam will be specially adorned
with golden casket. Punarvasu is
a star of golden yellow colour.
One Verse from Muruganar on this
special day, [Sri Ramana Sannidhi MuRai - Achapathu - Decad of Dread. Verse 599]
Thookkamum vizhippum anjen
sorvodu ninaippum anjen
Nokkamor uzhaiyannar than
nudhal podi veyarpum anjen
Pokkodu varavil poonRap
Punitha Venkatan thaaL patthi
Akkamillaraik kaNdaaal
amma naam anjumaRe!
{This decad is fashioned after Saint Manikkavachagar's Achapathu in Tiruvachakam.}
Neither sleep nor wakefulness,
Neither forgetting nor remembrance,
Nothing I dread, not even
The tiny drop of sweat on the forehead
Of girls with deer-like glancing eyes,
Nothing on earth I dread so much
As the sight of those who lack devotion
To the holy Feet of Ramana who,
As the plenitude of Being, knows
No going and no coming.
[Tr. Prof. K. Swaminathan]
****
Spiritual Stories as told by
Ramana Maharshi - Asramam
Publications - 11th edition,
2010:
A visitor wrote some questions
in Tamizh and presented them to
Sri Bhagavan. Sri Bhagavan said:
"He wants to know how to turn the
mind from sense enjoyments and realize that bliss which is said to be so much above sense enjoyments. There is only one way - making the mind merge in That which is above sense enjoyments.
As you concentrate on that, the sense attractions will fall of their own accord. Again he asked,
"When can I attain that bliss?" Sri Bhagavan further replied: "We are daily enjoying that bliss in sleep. We have not to attain bliss. We are Bliss itself. Bliss is another name for us. It is our nature. Merging of the mind alone is necessary."
After a pause, Sri Bhagavan added, "The story of Indra and Ahalya in Yoga Vasishtam clearly illustrates how, by force of mind being merged in the one Reality, all other things will cease to affect one."
Ahalya, the wife of a king, falls in love with a rake called Indra. The matter reaches the king's ears and attains the magnitude of a great public scandal. The king then orders the couple to be put through various cruel tortures. But neither of them is affected by the tortures. Their faces do not even show a twitch of pain but are blissfully smiling at each other. The king, baffled by all this, asks them what the secret of their strength and resistance is. They say, "What! Don't you know? We are looking at each other, and so engrossed are we with each other, that our minds has no room for any other thoughts. So far as we are concerned, we two alone exist, each for other, and nothing else exists. How then can we be affected by other things?"
Such is the power of the merged mind.
*****
Cherished Memories: T.R. Kanakammal:
Asramam Publication: 2nd edition:
2010:
In the early days, visitors to Sri
Ramanasramam, could see Sri Bhagavan at any time. There were no restrictions of any kind. It was only later on, when Sri Bhagavan was growing weak, that the Asramam authorities decided to regulate the darshan timings. It was out of concern for His health that the authorities tried to provide Sri Bhagavan with some rest. The decision was taken by the authorities and Sri Bhagavan knew nothing about this.
At first, devotees coming from outside had no idea that the new rules had been made. Some of Sri Bhagavan's devotees stayed in nearby towns, and visited the Asramam from time to time. Naturally, these people did not know anything about the rules which had been made while they were away from the Asramam.
Narayana Iyer was one of Sri Bhagavan's visitors. He worked as a Sub Magistrate in Arni, and used to visit the Asramam every Sunday. He would bring some snacks for Sri Bhagavan and His devotees. This was such a regular practice that once, when Shantammal was talking about preparing some snacks in the Asramam kitchen, Sri Bhagavan said, "Today is Sunday, and Narayana Iyer will bring some snacks for all of us. There is no need for you to trouble yourself today." At about 1 o'clock on a Sunday afternoon, Sri Bhagavan saw Narayana Iyer coming towards the Hall, with a parcel of snacks in his hand. Sri Bhagavan waited for him, but he did not enter the Hall. When Narayana Iyer was hurrying towards the Hall, a devotee stopped him and told him not to go in immediately, but to wait until two o'clock. So, Narayana Iyer went away and returned at three o'clock.
As soon as Narayana Iyer entered the Hall, Sri Bhagavan asked him: "Did you not come at 1'o clock? I saw you through the window and was expecting you to enter the Hall any moment, but you did not come. Did you have to go somewhere else? Narayana Iyer had no idea that Sri Bhagavan was supposed to know about the new arrangement. So, in all innocence, he said, "Yes Bhagavan, I went away then, and returned just now. The train arrived late today, and I reached the Asramam only at one o' clock. When I was about to come inside, I was informed that Sri Bhagavan rests in the afternoons nowadays, and is not to be disturbed till 2 o' clock. So I went away and came back just now."
contd.,
Cherished Memories: Smt. T.R.
Kanakammal - continues.
For Whom are the Rules?
[Narayana Iyer's visit]:
continues....
Sri Bhagavan listened to him without any comment other than His customary, "Oh, Is that so!" Then Narayana Iyer had a long chat with Sri Bhagavan, during the course of which Sri Bhagavan sampled the Omappodi [a crisp savoury snack]
that Iyer had brought. That night, after dinner, Naryana Iyer took leave of Sri Bhagavan and returned to Arni.
The next day, Sri Bhagavan came to the Hall after lunch. Everything seemed quite normal, till about 12 'o clock. It was rather a hot day, and everybody was puzzled when Sri Bhagavn left the Hall and went to sit on the platform outside. His attendants were totally at a loss. They did not know how to ask Sri Bhagavan about His decision to leave the cool comfort of the Hall. However, after a while, one of them approached Sri Bhagavan and said, "It is unbearably hot here and the Hall is cooler. Would it not be more comfortable for Sri Bhagavan to stay inside, at least till 2 o' clock, when the heat might come down a little?"
To this, Sri Bhagavan replied, "Oh, Is the sun too hot only for Bhagavan? You want your Bhagavan to avoid heat and recline on His sofa inside the cool Hall. What about those who come to see Bhagavan? does not the same sun shine on them also? Do they not feel the heat? Unmindful of the heat, they come to see me. And what do you do? You send them away saying that Bhagavan should not be disturbed till 2 o'clock. All right. You have made the rule and I cannot do anything about it. But you have only decided to keep visitors from entering the Hall, is it not? Or have you made another rule that Bhagavan cannot leave the Hall during this period?"
The attendants had no reply. They were struck dumb by this rare display of Sri Bhagavan's anger.
Though Sri Bhagavan seemed displeased at this restriction upon the devotees, the devotees themselves started voluntarily regulating their visits, so that Sri Bhagavan could have some rest during the hottest part of the day.
concluded.
From T.K. Sundaresa Iyer -
From the book At the Feet of Bhagavan: Asramam Publications:
2007 edition:
H0W THE MANTRA CAME?
The mantra "Om Namo Bhagavate Vasudevaya" fascinated me, greatly in my early days. It so delighted
me that I had always a vision of Sri Krishna in my mind. I had a premonition that this body would pass away in its fortieth year, and I wanted to have a darshan of the Lord before that time. I fasted and practiced devotion to Vasudeva incessantly. I read Sri Bhagavad Gita and Srimad Bhagavatam with great delight. Then when I read in the Gita, "Jnani tu atmaiva me matam" [In my view Jnani is my own Self.] I was greatly delighted. This line of thought came to me: "While I have on hand Bhagavan Sri Ramana, who is Himself Vasudeva, why should I worship Vasudeva separately?" Be it noted that all this was in my early days, before settling with Sri Bhagavan at His Asramam. So I wanted one single mantra, a single worship, and a single scripture, so that there might be no conflicts of loyalties. Sri Ramana Paramatman became easily the God to worship, His Collected Works easily became the gospel ; as for the mantra, it struck me intuitively that "Om Namo Bhagavate Sri Ramanaya" might be an exact parallel to "Om Namo Bhagavate Vasudevaya." I counted the letters in this new mantra and was very happy to find it also contained twelve letters. I told this all to Sri Bhagavan and He gave the mantra His approval.
Advanced sadhakas and thinkers may laugh at this and say, "Why do you need a mantra while the Ocean of bliss is there to be immersed into directly?" I confess that in this I was trying to conform to the traditional method of practice - upasana, which forms one of the main elements of bhakti. Sri Bhagavan has revealed His true nature as the All-Witness. Yet there is the explicit injunction that Advaita must be only in the attitude and never be inerpreted in outer action.
This is how the mantra - Om Namo Bhagavate Sri Ramanaya - first came out.
*****
From Sri Ramana, the Self
Supreme - Asramam Publication:
1997 edition:
[by Prof. K. Swaminathan]
All the evils of personal and social
life come to us because of the forgetfulness of the whole and the stupidity of mistaking the part for the whole, this loss of child-like wholeness and integrity.
Instead of saying, 'give up kama, krodha, mada, matsarya, the acquired habits that divide us' Sri Bhagavan says: "Search and find 'Who am I?' and all new accretions will fall of by themselves." As Sri Sadhu Om says: "The negative method of giving up non-self is indeed difficult. The positive method of going home to the Self is far easier and pleasanter."
One doctor tells the patient, "Don't think of the monkey when you drink this medicine" The other doctor says,"Think of the elephant when you drink this medicine." Is not the second doctor cleverer because his prescription is positive and easier to take?" "Seek the Self," says Sri Bhagavan, "Don't worry about lust, anger, greed and other weaknesses. To end all evils seek the Self which is happiness, beauty and goodness and end the ego which is the source of misery, ugliness, and badness." When thought turns towards the Self , thinking ceases and gives place to pure awareness. Action becomes a mode of being. Karma become Akarma.
Open the window, the sunlight rushes in. No effort is needed to go and meet the sunlight or to bring it into your home.
*****
Hi Subramanian, Ravi, S & Ram, folks,
Thanks for the responses, and to S. & Ram particularly for quoting Ulladu Narpadu verse No. 3, because there is something about such injunctive statements made in Scripture and in the talks of great sages that I wished to clarify anyway.
Yes, verse 3 places a clear injunction on useless debate and discussion with respect to the nature of the World. But that’s not all. The second aspect to an injunctive statement such as this is that useless debate and discussion is not advised - because the Master’s teachings in this respect are clearly spelled out and are to be accepted completely and with conviction.
Bhagavan’s verse 3 is not a statement in isolation. It is accompanied by at least 5 or 6 verses before and after explaining in great detail and clarity the nature of the World as per Bhagavan’s view. These verses clearly state that the World, Jiva and God are all mere Illusions, pipe dreams and fleeting images on a substratum that is real – much like the “kalpanas” statement in ‘Who am I’.
So, when Bhagavan says that have no discussions, He is actually implying discreetly but very clearly that - have faith in the teachings and accept them without whining and hair splitting; He is asking us to simply believe and have the conviction that the World is an illusion and unreal.
Do we? How many of us here are willing to simply accept and have a firm conviction that the World, Soul and God are all illusory and unreal? And not only just go through the motions of accepting, but also then acting in such a manner as if the World is but an evanescent dream?
And why is this so important, that every sadhaka who claims to follow Bhagavan must come to terms with this riddle? And in fact come to terms with it on the side of determining that the World is actually unreal and illusory? Well Bhagavan Himself gave the reason:
Sri Bhagavan: [From the “Gospel of Sri Bhagavan”, Chapter III “The Jnani & the World”]
“There is no alternative for you but to accept the world as unreal, if you are seeking the Truth and the Truth alone.”
{Why so?}
“For the simple reason that unless you give up the idea that the world is real your mind will always be after it. If you take the appearance to be real you will never know the Real itself, although it is the Real alone that exists.”
So, in my humble opinion, one major reason to why we are unable to do Atma Vichara with any efficacy is that we are still running after the world, mentally if not physically; that the “loka vichara” is too strong. And running after the world will only stop once the conviction arises that the World is unreal, meaningless, does not matter, and so on. And that conviction happens naturally and immediately for some people, like Mastan Swami - being a ripe soul he was already there; but for the rest of us, perhaps, the conviction may arise if we face the issue squarely and sort it out at the start.
:-)
Best wishes
Dear Arvind,
I agree with you. We are, at least
most of us, are not doing Atma
Vichara in the way, that was prescribed by Sri Bhagavan. We are all NOT able to do away with munnilai and padarkai, as Sri Bhagavan says in Verse 14 of ULLadu Narpadu. Then
how to investigate the nature of "thanmai"? If one could investigate and understand the true nature of
"thanmai' one can jettison the
munnilai and padarkai. Only when
this is done, that is, understanding the true nature of
thanmai, then one will realize that thanmai itself is one's own natural state of Self abidance. This requires attacking the ego which is jumping out like a cork ball and one should like a pearl driver, use koorntha mathi - accentuated self attention - controlling speech and breath and dive deep, as is said in Verse 27,
which is the Heart Sloka of entire ULLadu Narpadu. I think for most of us, it is still a long way to go.
But the mantra given to me by Sri
Bhagavan viz., Arunachala Siva, helps me to a great extent, though I have to proceed further to know the significance of thannilai.
****
salutations to all:
Arvind/Subramanian & Others:
arvind's comments are always interesting & enlightening. they are like mini-astrAs which can't be parried away that easily! :-) and am not even going to attempt a try :-)))
i don't know much about the 'unreality' of the world but it's been a while since i ceased making any attempts to derive any 'meaning' from the world around me. be it mathematics or sanskrt, i see them today either as a fun-filled adventure or as a healthy occupation (because, for now, can't do vichAra all the time!). to try finding 'meaning' in them (or anything else) is to drain out all the joy in it to the last drop!
also, i wouldn't say that am not doing vichAra in the way bhagavAn has prescribed! after all, the only vichAra i understand is that taught by bhagavAn - attend to the 'i' & trace its source (to suspect there to be anything more than this is to unnecessarily complicate it) - it's an issue, for me, of 'degree' rather than 'kind' :-) neither should one ever be bothered, even so much slightly, with issues of being 'ripe' or not, 'long way to go' or not etc., for all these stem from comparison, and are to be curtailed rightaway through vichAra. to attempt vichAra, vichAra, vichAra to the best of one's abilities and as often as possible, that's all :-)
having come to aruNAchala & bhagavAn (A = B), what doubt can one possibly entertain regarding one's liberation? :D (at least, i don't have) - the only issue is if one can be a jIvanmukta or not, that is the only issue; what a beautiful life bhagavAn lived in self-abidance, and can one live an instant in such abidance here & now is what am referring to. whether those who preceded bhagavAn/ were contemporaries of bhagavAn/ succeeded bhagavAn, got liberated or not is wholly & entirely immaterial & irrelevant. and yes, if not doing vichAra, an excellent thing to engage oneself in is to read all the volumes of harry potter (completely unreal & thoroughly enjoyable - far far better than vedAnta for sure) hahahahahaha :D
Friends,
An Excerpt from The Gospel of Sri Ramakrishna:
At midday Ramlal brought the Master a plate of food that had been offered in the Kali
temple. Like a child he ate a little of everything.
Later in the afternoon several Marwari devotees entered the Master's room, where Rakhal
and M. also were seated.
A MARWARI DEVOTEE: "Sir, what is the way?"
Two ways of God-realization
MASTER: "There are two ways. One is the path of discrimination, the other is that of love.
Discrimination means to know the distinction between the Real and the unreal. God alone
is the real and permanent Substance; all else is illusory and impermanent. The magician
alone is real; his magic is illusory. This is discrimination.
"Discrimination and renunciation. Discrimination means to know the distinction between
the Real and the unreal. Renunciation means to have dispassion for the things of the world.
One cannot acquire them all of a sudden. They must be practised every day. One should
renounce 'woman and gold' mentally at first. Then, by the will of God, one can renounce it
both mentally and outwardly. It is impossible to ask the people of Calcutta to renounce all
for the sake of God. One has to tell them to renounce mentally.
Constant practice urged
"Through the discipline of constant practice one is able to give up attachment to 'woman
and gold'. That is what the Gita says. By practice one acquires uncommon power of mind.
Then one doesn't find it difficult to subdue the sense-organs and to bring anger, lust, and
the like under control. Such a man behaves like a tortoise, which, once it has tucked in its
limbs, never puts them out. You cannot make the tortoise put its limbs out again, though
you chop it to pieces with an axe."
continued....
Friends,
The Gospel of ri Ramakrishna continued...
MARWARI DEVOTEE: "Revered sir, you just mentioned two paths. What is the other
path?"
MASTER: "The path of bhakti, or zealous love of God. Weep for God in solitude, with a
restless soul, and ask Him to reveal Himself to you. Cry to your Mother Syama with a real
cry, O mind! And how can She hold Herself from you? "
MARWARI DEVOTEE: "Sir, what is the meaning of the worship of the Personal God?
And what is the meaning of God without form or attribute?"
MASTER: "As you recall your father by his photograph, so likewise the worship of the
image reveals in a flash the nature of Reality.
"Do you know what God with form is like? Like bubbles rising on an expanse of water,
various divine forms are seen to rise out of the Great akasa of Consciousness. The
Incarnation of God is one of these forms. The Primal Energy sports, as it were, through the
activities of a Divine Incarnation.
"What is there in mere scholarship? God can be attained by crying to Him with a longing
heart. There is no need to know many things."
Namaskar.
Arvind wrote:
"Do we? How many of us here are willing to simply accept and have a firm conviction that the World, Soul and God are all illusory and unreal?"
After much struggle and introspection, after many discussions with David and others, after going through lot of talks by Bhagavan, I started realizing that everything, including the mind's acceptance of "illusory nature of the world" are all subjected to the "Law of Practice/Repetitiion". Literally everything is under this "law of practice".
Many of you would have read the book "Outliers" and would recall the chapter on the "10000 hour rule". I firmly believe it is highly applicable in the spiritual realm.
Mental attitudes, views, emotions etc., etc., can all be achieved by the law of repetition.
I myself am a testimony for this. Three years back, I went through lot of mental worries due to the onset of recession. Did not know what to do. After many discussions, introspection I started practicing "relying on God". It was very artificial. Thoughts simply come and you cannot do anything about it but slowly I discovered that I can reject them as soon as they arrive. It was very artificial at that time but I persisted as far as I can. Discussions with David was a great source of inspiration at that time. Some of my comments in this blog at that period of time reflect this struggle I was going through. After 3 years now, I find that rejecting those thoughts is no more artificial. Now, when I reject those thoughts, they start appearing as "not mine" and the thought of "Reliance on God" is becoming more natural.
I have not yet completed the 10000 hour rule but I am sure that the attitude of "Reliance on God" will one day become a reality (i.e., confirmed mental attitude) if I go on rejecting the contradictory thoughts with persistance.
Sorry for the monologue but the point I am trying to tell is that the "attitude of illusory nature of the world" is no exception of the law of practice. If we keep on nurturing this thought irrespective of its artificiality initially, soon, it will become a confirming attitude.
Afterall, is this process of repetition not called "sadhana" in sanskrit?
I tempt myself telling that if I reject all thoughts and revert to the "Feeling of I" for 10000 hours, I am sure that "something" will happen.
Regards Murali
One morning Bhagavan while perusing an issue of the Vision read out the following statement of G.S.Bagi. "In the Grammar of God, there is no number but Singular,no Gender but Common, no Tense but Present, and no Person but First"
There are no enlightened living gurus...no sages....there never has
been such a thing.
Ramana and Nisargadatta were manifestations through which All-That-Is
sings to itself.
If All-That-Is wants you to travel the world looking for your
self....that will happen.
Dear Murali,
Yes. For those who cannot do
atma vichara, there is no other way
than to love god, intensely love Him, and surrender to Him in all honesty. This love shall blossom into self surrender sooner or later. I always see Graham Boyd's webcam photos of Arunachala at least four or five times a day. The web cam instrument,
has not been working since Thursday last. The last photograph
was at 6.37 PM on Thursday. Everyday I open and see only the
old photo of Oldest Hill. I feel
insecure. I pray to Sri Bhagavan, let the instrument start working.
let me see the new photo of the Oldest Hill. It will happen only
if Sri Bhagavan wills. But my prayer will continue and cry for
the instrument to be set right.
Saint Manikkavachagar says in Tiruvachakam, Tiru Pulambal, Verse 3:
I do not want my relatives; nor
do I want my town; nor do I want any name for me. I do not want to be with the learned either. All that I learned, I should only use to praise Your anklet wearing Feet, O Lord of KutRalam! I should only weep and melt like the young calf for its mother. I only want this.
*****
SWAMI IS EVERYWHERE:
[From Spiritual Stories told by
Ramana Maharshi - Asramam Publications: 11th edition - 2010:
An American lady unaccustomed to squatting on the floor, somehow managed to sit in the Hall by stretching her legs towards Sri Bhagavan's sofa. One of the attendants suggested to her that she sit cross legged. When Sri Bhagavan, He said smiling, "When they find it difficult even to sit down on the floor, should you force them to sit cross legged also?" "No, no! As they do not know that it is respectful to stretch their legs towards Sri Bhagavan, I merely told them so, that is all", said the devotee. "Oh, is that so? It is disrespectful, is it? Then it is disrespectful for me to stretch my legs towards them. What you say applies to me as well."
Saying this in a lighter vein, Sri Bhagavaan sat up cross legged. Even though the rheumatism in Sri Bhagavan's legs rendered them painful and stiff after ten minutes of being folded, He continued to sit cross legged stretching them from time to time, saying that it might be deemed disrespectful. Even after the visitors took leave, He kept His legs folded saying, "I do not know if I can stretch them. They say it is not good manners." The attendant stood by
Sri Bhagavan's side crestfallen and repentant. Sri Bhagavan, full of compassion, stretched out His legs as usual and began telling this story.
contd.,
SWAMI IS EVERYWHERE: continues.
Seeing that Sundaramurthi was going away on a white elephant which had come from Kailas, the Raja of Chera [Cheraman Perumal Nayanar, Sundarmurthi's friend and a king], whispered in the ear of his horse, the panchakshara mantra and got upon it to go to Kailas. Avvaiyar, who was at that time doing puja to Lord Ganesa, saw them both going to Kailas, and so tried to hurry up her puja, as she too wanted to go to Kailas. Seeing that, Ganesa said: "Old woman, don't hurry. Let your puja be performed as usual. I shall take you to Kailas even before they reach it." Accordingly, the puja was performed in due course. Waving his hand around, he said, "Old lady, close your eyes." That was all. When she reopened her eyes, she found herself seated in Kailas in front of Parvati and Parameswara. By the time, Sundarmurthi and Raja of Chera Kingdom reached the place, they found her already seated there. Surprised at that, they asked her how she got there and were overjoyed at her bhakti.
After all, she was very old. So she sat facing Parameswara with her legs stretched out like me. Parvati could not bear that sight. She was worried because to sit with legs stretched out towards Swami, she felt, was a great insult. She respectfully suggested to Parameswara that she should be permitted to tell the old lady about it. "Oh, don't speak, don't open your mouth. We should not say anything to her." How could Parvati put up with that insult? She therefore whispered into the ear of her maid to tell the old lady, who said, "Grandma, Grandama, don't keep your legs outstretched towards Iswara." "Is that so?" She replied: "Tell me on which Iswara is not present? Shall I turn this side?" asked Avvaiyar. So saying, she turned to that another side; and Iswara got turned to that side! And when she again turned to another direction, He also got turned to the same side! Thus Swami got turned to whichever side she turned her legs. Looking at Parvati, Iswara said, "Do you see now? You would not listen to me. See how she turns me this side and that side. That is why I told you not to open your mouth." Then Parvati requested the old lady to excuse her. It is similar to that when people are asked not to stretch their legs towards Swami. Where is He not present?
******
Mauna - Silence:
From "My Reminiscences" -
Balarama Reddy - Asramam
Publications - 2008 edition:
One night, not too long after moving in with S.S. Cohen at Palakottu, sometime after 9 p.m. I had an urge to go on pradakshina around Arunachala. I was then staying on the verandah of his cottage, which enabled me to come and go without disturbing him. He probably didn't know I went out that night.
I was slowly walking around the Hill when I came near the Kanchi Road. This is just half way around the Hill and near what is now called 'Sri Bhagavan's Bridge', so named because Sri Bhagavan would often stop there and rest. I was looking at the holy mountain, surcharged with peace and silence, when a strong urge arose within to take a vow of mauna [silence]. I resolved on the spot to stop speaking to anyone, except those occasional exchanges I may have with Sri Bhagavan.
In the morning, when Cohen began talking to me in his usual way, he soon noticed that I was not responding. I wrote on a piece of paper my decision to observe mauna, which took him by surprise. It was not long before everyone in the Asramam knew.
Swami Viswanathan was at that time translating Swami Ramdas' book, In the Vision of God, into Tamizh. He was corresponding regularly with Ananda Ashram, and in the course of this correspondence, he wrote about my observing mauna. Soon after this, he received a letter from Ramdas wherein Swami wrote: "Balarama Reddy is observing mauna? That is very good. He is a pure soul!"
A day or so after this letter received, I was entering the Asramam early one morning at 5 a.m. by way of stairs on the northern side. One has to ascend a few steps and then descend a similar number of steps which takes you down to the Asramam level. These steps take you over the bund beside a small canal bank where water would flow during the rainy season. When I reached the top of the stairs, I met Sri Bhagavan and His attendant proceeding in the opposite direction. I stood aside to let them pass. Sri Bhagavan looked at me, and said, "Viswanthan received a letter from Swami Ramdas: "Balarama Reddy is observing mauna? That is very good. He is a pure soul." Sri Bhagavan repeated this quotation to me in English.
Sri Bhagavan's mention provided me with the assurance that my decision to observe mauna was correct. It was sometimes difficult to tell if Sri Bhagavan approved of a certain act or not, as He interfered very little in our outward lives. But if we kept alert, He would somehow let us know in one way or another -- often in a subtle manner -- whether what were doing was correct or incorrect.
continued...
Mauna - Silence - Balarama
Reddy - continues....
Once Major Chadwick decided that
he too would observe mauna, but Sri
Bhagavan made it clear to him that it wasn't necessary or advantageous
in his case.
I observed silence from June 1938 to September 1939, when something that Sri Bhagavan said induced me to end it. In September 1939, I was sitting near Sri Bhagavan's couch, where His feet rested. There was no fence around the couch in those days and we could easily sit close to Him. It was about 7 p.m., when I opened my eyes and saw sitting before me. T.L. Vaswani and his nephew J.P. Vaswani. T.L. Vaswani recognized me and I joined my palms and saluted him in greeting. As I was still observing mauna, I didn't say anything to him. As I was still observing mauna, I didn't say anything to him. The dinner bell rang, everyone got up and left and I returned to my residence.
After breakfast the next morning, I told Sri Bhagavan the identity of our guests and inquired where they had gone. T.L. Vaswani was renowned all over India, but, like many famous people back then, very few recognized him by sight. I was surprised to hear from Sri Bhagavan that he and his nephew had already departed. I was disappointed that I had not communicated with them or informed anyone who they were. When I expressed all this to Sri Bhagavan, He told me that I could have said something to him on the previous evening. This gave me an indication that my silence was no longer necessary in His view and
that I should end it, which I did.
I later wrote to T.L. Vaswani and expressed my disappointment at his early departure from the Asramam, and explained how I had been observing mauna. I also related my conversation with Sri Bhagavan after his departure and how it resulted in my abandoning the vow of silence. He wrote back praising Sri Bhagavan, expressing how blessed I was to be sitting at the feet of a sage like the Maharshi.
contd.,
Murali et al,
I dont think that the discussion on the nature of Jagat is based on auto suggestion. 'Dependent Origination' is true.Once you know Red,Blue,Green colours then you will realise other colours from them.We did not have so many words in the dictionary as today.As UG says anything you do not know you cannot experience.A word comes after the Sunyata point/Bindu point(in Kundalini).Then comes Prakaasa/Light/Coloumn of Light/Arunaachala and then Naada and then the Word.John says First there was the word and the word was with God.From the 'Word' basic Jungian Archetypes and then follows the maze or downward pyramid of variety/personalization/Avataars and now we have dictionaries full of millions of words. The top tip of a pyramid is the Bindu/Sunyata point/Consciousenss bigins.AutoSuggestion is different from intellectual derivation or extrapolation.But I do agree Autosuggestion can ingrain to a habit.I also know this by experience.
Discussion on Reality vis a vis Self is futile.We could as well say that the Jnaanis are abonormal or out of state.How can an out-of-state talk about our states of dream,sleep,awake etc.For us the states for a switch are A)ON B)OFF.But we will not have a choice C)The switch itself is not there.But the Jnaani uses the terms only to indicate to us becuase there is no way to descibe an out-of-state to some body in-state using in-state language.That is why Robert Adams said it would n't be Truth Teaching it were not paradoxical.So all discussions on Reality in respect to Self are futile and ignorant.Logically Impossble.How can an out-of-state Jnaani tell us about his state in our in-state language.That is why D'Murthy was silent.Bhagawaan's indication was by inference, an after analysis based on memory:
*******************************
“Who is the Seer?” When I sought within, I watched what survived the disappearance of the seer (viz. the Self).***No thought arose to say, “I saw”, how then could the thought “I did not see” arise?*** Who has the power to convey this in words, when even Thou (appearing as Dakshinamurti) couldst do so in ancient days by silence only? Only to convey by silence Thy (Transcendent) State Thou standest as a Hill, shining from heaven to earth.
********************************
Rgrds,
-Z
Dear Anon.[Z]
Yes. Sri Bhagavan says that
there is only Jnanam and not
even Jnanis. Jnanis, as you have said, are in out-of-state-, and can never speak to "ajnanis" i.e. the devotees, unless when they "come down" from that state.
In another blog, when I wrote about
Sri Bhagavan crying uncontrollably when Chellammal, had brought the little baby, after her foster daughter's death after delivery, and cried bitterly, keeping the child on His lap.
Then someone asked me, 'How come, a Jnani can cry for others, because a] for Jnani there are no others, and b] Jnani knows everything, birth and death and life are unreal.
For him, I wrote back saying that despite all he had said, a Jnani can cry and a Jnani can also show abundant joy [as in the case of Sri Bhagavan, when avial + kanji was prepared one morning for breakfast and Sri Bhagavan asked for, very unusually, second helping of the stuff].
This, has been brought out very clearly by Sri Bhagavan Himself as He wrote the Verse 27 of ULLadu Narpadu, Supplement. "Poli mana ezhucchi magizhvuRRonaahi..."
Seeming to have enthusiasm and delight, seeming to have excitement and aversion, seeming to exercise initiative and perseverance, and yet without attachment, play, O hero, in the world. Released from all bonds of attachment and with equanimity of mind, acting outwardly in accordance with the part you have assumed, play as your please, O hero, in the world!
****
Mauna - Silence:
Balarama Reddy's Reminiscences:
continues....
In the same year, 1939, I occupied another hut near Cohen's in Palakottu. This consisted of two
small rooms, each about six feet by eight feet. I stayed in one and Swami Prajnananda, a Westerner,
was using the other. One night, before I returned from the Asramam, someone broke the lock and made off with my suitcase and other belongings. the next day, I searched in the nearby woods, and found the suitcase which contained mostly books. The books were scattered near the suitcase. I collected them and returned to my room.
A short time later there was another robbery. Someone made a hole in the mud wall near the window. At this exact place I had kept some money in a jar. The next day, when Sri Bhagavan came to Palakottu on His walk, I told Him about the theft. He looked over the scene and explained to others how some of these local people kept an open eye for such opportunities, and how they must have seen me take money from the jar and decided to make a hole in the wall to get it. He then told me that I should not keep anything there that would be desired by others. Thereafter, I shifted my belongings to the town and gradually moved back there myself.
concluded.
Sri Bhagavan's Bhagavad Gita
Saram and Shantananda Puri Swami's
explanation with quotations from
Talks:
V - 28:
Yatendriya mano buddih
munir moksha paraayanah |
Vigatechcha bhaya krodho
yah sadaa mukta eva sah ||
The contemplative sage who has controlled his senses, mind and intellect, is heart and soul engaged in striving for liberation and who is bereft of desires,
fear and anger, stands ever liberated.
"Desire or lust or anger etc., give you pain. Why? Because of the I-conceit. This I-conceit is from ignorance.... and this again from 'I-am-the-body' idea. The last can be only after the rise of the ego. The ego not arising, the whole chain of mishaps disappear. Therefore, prevent the rise of the ego. This can be done by remaining in your own real nature, then, lust, anger etc., are conquered. [Talks No. 576]
"What is the course of the passions? Desire to be happy or enjoy pleasure. Why does the desire for happiness arise? Because your nature is happiness itself and it is natural you come into your own. Thus happiness is not found anywhere besides the Self. Do not look for it elsewhere. But seek the Self and abide therein. [Talks No. 523]
Regarding getting rid of desires, "You know that you are not the mind. The desires are in the mind. Such knowledge helps one to control them." [Talks No. 495]
"Every time you attempt satisfaction of a desire, the knowledge comes that it is better to desist. Repeated reminders of this kind will in due course weaken the desires." [Talk No. 495]
******
R.Subramanian,
" Everyday I open and see only the
old photo of Oldest Hill. I feel
insecure. I pray to Sri Bhagavan, let the instrument start working.
let me see the new photo of the Oldest Hill. It will happen only
if Sri Bhagavan wills. But my prayer will continue and cry for
the instrument to be set right. "
Is this e-Devotion or Fancy?You are connecting this cry to set the Equipment right to MAnikkavachakar's pining!???
Why not take a few technicians to that place and replace that instrument?Hope that will not be equated with Kannappa nAyanar's replacement of the Eyes of the Lord with his!
Emotion is not Devotion.
Namaskar.
Dear Ravi,
I appreciate your views. My
hesitation is whether Graham
would agree for such a proposal of mine. Otherwise, thanks to my son,
money does not matter.
****
Dear Anon. {Z}
In my comment, the lady's name
should read as Echammal [Lakshmi
Ammal] and not Chellammal.
Beware of the Big Brother!
****
For those that are interested in deconstruction of Jagat/Phenomena it seems the Budhdhists have done a more detailed job rather than putting out simplistic final statements like rope and the snake:
http://en.wikipedia.org/wiki/Five_Skandhas
although they say they cant reduce rupa:
Form (rūpa) arises from experientially irreducible physical/physiological phenomena
'Rupa' is also the basis for Sex.For eg:we dont feel sex towards ugly or non-human forms.May be that is why it is impossible to reduce/deconstruct 'Sex' as it is based on 'Rupa'.UG said he could not deconstruct craving for 'Sex'.
Reducing 'Rupa' probably is the work for the scientists.
-Z
Talk 70
24th July, 1935
Talk 70.
Sri Raju Sastrigal asked Sri Bhagavan about nada [?], bindu [?] and kala [?].
Maharshi: They are in Vedanta terminology prana, mana, buddhi (the life-current, mind and intellect). In the Tantras nada is said to be subtle sound with tejas [?] - light - in it. This light is said to be the body of Siva. When it develops and sound is submerged, it becomes bindu. To be full of light (tejomaya [?]) is the aim. Kala [?] is a part of the bindu.
http://www.bhagavadgitausa.com/BINDU.htm
-Z
Dear Anon., [Z]
Yes. Saiva Siddhantis call them
as Siva OLi and Parai Natham.
The Siva is Effulgence. Parai
= Unnamualai is the sound.
that is, her anklets make the sound. When sound merges in the effulgence, it is called Poorna Kala, the Fullness.
Mother is called Osai Koduttha Nayaki in one Siva temple. Osai means sound. She only gives the sound or nada. When Tiru Jnana Sambandhar was given golden cymbals by Siva, for making tala, while singing, the golden symbals will not make any sound, unlike bronze cymbals. So Mother gives even to the golden cymbals sound!
Skanda, the son of Siva is said to be the union of effulgence and nada. Saint Arunagiri Nathar sings: Nadha vindhu kalaathi Namo Nama in one Tirupugazh song!
*****
Dear Anon., [Z}
You have mentioned about UG
telling deconstructing the
craving for sex was the most difficult thing to do.
In fact, look at the human life.
Hunger, thirst, sleep etc., come to one at the very early years, perhaps right from the 1st day of birth.
Sexual impulses come only around
12/14 years for girls and 13/15 years for boys. Then, eagerness to acquire money, lands [those days, today a flat to live in,] and gold come one by one.
But one can overcome hunger for many days. Can overcome thirst for many days. Sleep for some days at least. One can dispense with their craving for money, gold and lands. But lustful feelings do not go that easily. It is there perhaps right up to old years, at least for the male.
Excepting for Jnanis like Sri Bhagavan, who have jettisoned the man-woman differences right from young age, the lust does not go easily for the rest.
And that is why saint poets have sung again and again their inability to vanquish their lust and keep on praying to God to help them out.
Saint Taymanavar says in his verse under KaRpuRu Chinthai:
There are women whose teeth are white and shining like the lower part of the peacock's feather. There breasts are like heavy load. I embrace them and suck their red lips as if there is nectar in it. This gory game continues and I have become a typical worldly person. When shall this poor have the Way? O the Full and Ananda!
Saint Manikkavachagar has also mentioned this weakness in many many poems.
*****
Friends,
An excerpt from The Gospel of Sri Ramakrishna:
Two ladies, devotees of Sri Ramakrishna, entered the room and saluted the Master. They
had been fasting in preparation for this visit. They were sisters-in-law, the wives of two
brothers, and were twenty-two or twenty-three years old. They were mothers of children.
Both of them had their faces covered with veils.
MASTER (to the ladies): "Worship Siva. This worship is described in a book called the
Nityakarma. Learn the rituals from it. In order to perform the worship of God you will be
preoccupied for a longtime with such religious duties as plucking flowers, making sandalpaste,
polishing the utensils of worship, and arranging offerings. As you perform these
duties your mind will naturally be directed to God. You will get rid of meanness, anger,
jealousy, and so forth. When you two sisters talk to each other, always talk about spiritual
matters.
"The thing is somehow to unite the mind with God. You must not forget Him, not even
once. Your thought of Him should be like the flow of oil, without any interruption. If you
worship with love even a brick or stone as God, then through His grace you can see Him.
"Remember what I have just said to you. One should perform such worship as the Siva
Puja. Once the mind has become mature, one doesn't have to continue formal worship for
long. The mind then always remains united with God; meditation and contemplation
become a constant habit of mind."
ELDER SISTER-IN-LAW: "Will you please give us some instruction?"
MASTER (affectionately): "I don't give initiation. If a guru gives initiation he must assume
responsibility for the disciple's sin and suffering. The Divine Mother has placed me in the
state of a child. Perform the Siva Puja as I told you. Come here now and then. We shall see
what happens later on through the will of God. I asked you to chant the name of Hari at
home. Are you doing that?"
ELDER SISTER-IN-LAW: "Yes."
MASTER: "Why have you fasted? You should take your meal before you come here.
Women are but so many forms of my Divine Mother. I cannot bear to see them suffer; You
are all images of the Mother of the Universe. Come here after you have eaten, and you will
feel happy."
Saying this, Sri Ramakrishna asked Ramlal to give the ladies some food. They were given
fruit, sweets, drinks, and other offerings from the temple.
The Master said: "You have eaten something. Now my mind is at peace. I cannot bear to
see women fast."
Namaskar.
CONTINUED PRACTICE:
Far from revealing Truth
Words only darken and conceal It.
To let the Truth shine of itself
Instead of burying it in words
Merge in the heart both word and
thought.
*
In all this varied Universe
Of multitudinous appearances
The inner substance is but One
As in the million sesame seeds
The one true essence is the oil.
*
See Love, Hear Love, Reach out
and touch
Love. Eat Love, sweet Love and
smell,
Love. For Love is but the Self's
Awareness of Itself.
*
O yearning heart, lover of Siva,
We offer to your God with form
Interior and Exterior worship,
Remember all the time that He
Is present everywhere
As intense Awareness.
[Prof. K. Swaminathan]
Just wash away the dust and dirt of subjective thoughts immediately. When the dust and dirt are washed away, your mind is open, shining brightly, without boundaries, without center or extremes. Completely whole, radiant with light, it shines through the universe, cutting through past, present and future. This is inherent in you, and does not come from outside. This is called the state of true reality. One who has experienced this can enter into all sorts of situations in response to all sorts of possibilities, with subtle function that is marvelously effective and naturally uninhibited
BLOSSOMS OF BLESSINGS:
[From Sri v. Ganesan's book "Direct
Teaching of Bhagavan Ramana" - 2nd
edition, 2011 of Asramam publication:
"The Self is always there. There is nothing but You. Nothing can be apart from You."
"You are the Self. You are already That. The fact is that you are ignorant of your blissful nature. Ignorance supervenes and draws a veil over the pure Bliss. Attempts are directed only to remove this ignorance. This ignorance consists in wrong knowledge. The wrong knowledge consists in the false identification of the Self with the body, the mind, etc., This false identity must go; and, there remains the Self."
"You are already the Self. Therefore realization is common to everyone. Realization knows no difference in aspirants. The very doubt, "Can I realize?" or the feeling, "I have not realized" are the obstacles. Be free from these."
- Talks No. 251.
contd.,
BLOSSOMS OF BLESSINGS: V. Ganesan:
continues....
Maharshi: There is the absolute Self
from which a spark proceeds as from fire. the spark is called the ego. In the case of an ignorant man, it identifies itself with an object simultaneously with its rise. It cannot remain independent of such association with objects. This association is ajnana or ignorance, whose destruction is the objective of our efforts. If
its objectifying tendency is killed, it remains pure, and also merges into the source. The wrong identification with the body is dehatma buddhi [ I am the body -
idea]. This must go.
- Talks No. 286
Devotee: What is the Real thing?
Maharshi: That is what is. The others are only appearances. Diversity is not its nature. We are now confounding appearances with Reality. Appearances carries its end in itself.
- Talks No. 238
"Ego is 'I' thought. In its subtle form it remains a thought whereas in its gross aspect, it embraces the mind, the senses and the body. They disappear in deep slumber along with the ego. Still the Self is there. Similarly it will be in death."
"Aham - 'I', is only one. Egos are different. They are in the One Self. The Self is not affected by the ego. 'I' is one only. 'I' is the Truth."
"Real knowledge of the Self is an experience and not apprehension by the mind."
- Talks No. 285.
BLOSSOMS OF BLESSINGS: Sri V. Ganesan - continues....
Devotee: How can the mind be made to vanish?
Maharshi: No attempt is made to
destroy it. To think or wish it, is itself a thought. If the thinker is sought, the thoughts will disappear.
Devotee: Will they disappear of themselves? It looks so difficult.
Maharshi: They will disappear because they are unreal. The idea of difficulty is itself an obstacle to realization. It must be overcome. To remain as the Self is not difficult.
- Talks No. 244.
"So long as false identification persists, doubts will persist, questions will arise, there will be no end of them. Doubts will cease only when the non-self is put an end to."
- Talks No. 245.
"Spiritual fare is common to all and never denied to any one - be the person old or young, male or female."
- Talks No. 251.
Maharshi - Make effort. Just as water is got by boring a well, so
also you realize the Self by investigation.
Devotee: Yes. But some find water readily and others with difficulty.
Maharshi: But you already see the moisture on the surface. You are hazily aware of the Self. Pursue it. When the effort ceases, the Self shines forth.
Devotee: How to train the mind to look within?
Maharshi: By practice. The mind is the intelligent phase leading to its own destruction, for Self to manifest.
Devotee: How to destroy the mind?
Maharshi: Water cannot be made dry water. Seek the Self. The mind will be destroyed.
contd.,
salutations to all:
Anonymous:
you said ["...Just wash away the dust and dirt of subjective thoughts immediately. When the dust and dirt are washed away, your mind is open, shining brightly, without boundaries, without center or extremes. Completely whole, radiant with light, it shines through the universe, cutting through past, present and future. This is inherent in you, and does not come from outside. This is called the state of true reality..."]
pardon me for asking - are you talking from your experience or are you quoting from somewhere? if quoting, who said where & when? asking this because this so much resembles the clichéd bombast of self-improvement manuals (scores of them) or of self-styled missionaries (again, scores of them) who perhaps have little to no clue of the brow-beaten trash that escapes their lips...
For the attention of S,
It's certainly not New Age.
Traced quote back to Ch'an master Hongzhi. Classics from Buddhism and Zen.
Buddha:
[From Spiritual Stories, as told by
Ramana Maharshi - Asramam Publication - Eleventh edition - 2010:
During a conversation on non-attachment, Sri Bhagavan said, "In this part of the country, one of our ancients wrote, 'O Lord, thou hast given me a hand to use a pillow under my head, a cloth to cover my loins, hands wherewith to eat food, what more do I want? This is my great good fortune!" This is the purport of the verse. Is it really possible to say ho9w great a good fortune that is? Even the greatest kings wish for such happiness. There is nothing to equal it. Having experienced both these conditions. I know the difference between this and that. These beds, sofa and articles around me -- all this is bondage."
"Is not the Buddha an example of this?" asked a devotee. Thereupon Sri Bhagavan began speaking about Buddha.
"Yes", said Bhagavan, 'when the Buddha was in the palace with all possible luxuries in the world, he was still sad. To remove his sadness, his father created more luxuries than ever. But none of them satisfied the Buddha. At midnight, he left his wife and child and disappeared. He remained in great austerity for six years, realized the Self. And for the welfare of the world became a mendicant [bhikshu]. It was only after he became a mendicant that he enjoyed great bliss. Really what more did he require?"
"In the garb of a mendicant, he came to his own city, did he not?" asked a devotee.
"Yes, yes," said Bhagavan. "Having heard that he was coming, his father, Suddhodana, decorated the royal elephant and went out with his whole army to receive him on the main road. But without touching the main road, the Buddha came by the side roads and by lanes. He sent his close associates to the various streets
for alms, while he went himself in the guise of a mendicant went by another way to his father. How could the father know that his son was coming in that guise! Yasodhara, his wife, however, recognized him, made her son prostrate before his father, and herself prostrated. After that, the father recognized the Buddha. Suddhodana however, had never expected his son in such a state and was very angry and shouted, "Shame on you! What is this garb? Does one who should have the greatest of riches come like this? I've had enough of it!"
And with that he looked furiously at the Buddha. Regretting that his father had not yet got rid of his ignorance, the Buddha too, began to look at his father with even greater intensity. In this war of looks, the father was defeated. He fell at the feet of his son and himself became a mendicant. Only a man with non attachment can know the power of non attachment," said Sri Bhagavan, His voice quivering with emotion.
*****
salutations to all:
Anonymous:
["...Traced quote back to Ch'an master Hongzhi. Classics from Buddhism and Zen..."]
thanks for the references, anonymous. as you mentioned now, kindly do give the sources for all such quotations henceforth. it helps :-)
Dear Ravi,
Arunachala Webcam has started functioning from 2.51 PM Monday
[today]. I am profoundly thankful
to Sri Bhagavan's abundant grace and Graham Boyd's attentive work to set the instrument okay. I saw it again at 4.01 PM. The devotees must have taken their hot tea/milk and must be sitting for book reading/listening. When I was there about a fortnight back, they were reading Suri Nagamma's letters in Tamizh [Volume 2] amd
My Life at Sri Ramanasramam, by
the same devotee, in English. At 5 PM sharp, pujas will commence for Sri Ramaneswara Mahalingam. And then at 6.20 PM. Tamizh Parayana. Today being Monday, it will be Sri Arunachala Stuti Panchakam.
******
[Source: Graham Boyd's website]
Direct Teaching of Bhagavan Ramana -
by Sri V. Ganesan: second edition of Asramam Publication, 2011:
"The only useful purpose of the present birth is to turn within and
realize It. There is nothing else to do."
- Talk No. 219
"The thought 'I have not seen', the expectation to see and the desire of getting something, are all the working of the ego. You have fallen into the snares of the ego. The ego says all these and not you. Be Yourself and nothing more!"
"That which exists, exists for ever, that which newly appears is later lost."
- Talks No. 186.
Maharshi: "If you do not make Atma Vichara, then loka vichara creeps in. That which is not, is sought for, but not that which is obvious.
When once you have found what you seek, Vichara also ceases and you rest in it. As long as one is confusing the body with the Atman, Atman is said to be lost and one is said to seek for It, but Atman Itself is never lost. It always exists."
"When the attempt is made, it will of itself take you to the goal!"
"Just on waking from sleep and before becoming aware of the world, there is that pure 'I-I'. Hold to it without sleeping or without allowing thoughts to possess you. If that is held firm it does not matter even though the world is seen. The Seer remains unaffected by the phenomena."
- Talks No. 196.
Devotee: Should we not find out the ultimate reality of the world, individual and God?
Maharshi: These are all mere conceptions of the 'I". They are only dependent on the 'I' - thought. Find out who you are and there will be an end of all your doubts.
- Talks No. 197.
Maharshi:...all lokas, even the Brahma loka, do not release one from rebirth. Vide the Bhagavad Gita: "Reaching ME, there is no rebirth...All others are in bondage." What is birth. It is birth of the ego. Once born you reach something, if you reach it, you return also.
Therefore, leave off all this verbiage! Be as you are. See who you are and remain as the Self, free from birth, going, coming and returning.
Devotee: True. However often this truth is heard, still it eludes us and we forget it.
Maharshi: Quite so. Reminders are often necessary.
- Talks. No. 181.
contd.,
R.Subramanian,
Smarana of Arunachala and Sri Ramanasramam is a simple and easy sadhana.Yet,this can be done without hankering for a webcam Darshan.
The mind always insists on 'New Experience'-" Everyday I open and see only the
old photo of Oldest Hill. I feel
insecure."
The Heart ever finds the 'New' in the same 'Name' and in the same 'Form';the name and form recall the Beloved and the Beloved is ever new.
Namaskar.
Friends,
A Translation of Saint Thyagaraja's wonderful composition(in Telungu language)-smarane sukhamu:
Word-by-word Meaning
pallavi
smaraNE sukhamu rAma nAma
naruDai puTTina anduku nAma (smaraNE)
Only mental recitation (smaraNE) of name (nAma) of Lord SrI rAma is comforting (sukhamu);
for (anduku) taking birth (puTTina) (puTTinanduku) as a human being (naruDai), only mental recitation of name (nAma) of Lord SrI rAma is comforting.
--------------------------------------------------------------------------------
anupallavi
vara rAja yOga nishThulau
vAriki-Anandamu-andeTu-aTTu (smaraNE)
In the same manner (aTTu) as the joy (Anandamu) experienced (andeTu) (literally attained) by those (vAriki) (literally to those) (vArikAnandamandeTaTTu) great men (vara) who are firmly established (nishThulau) in the rAja yOga,
for taking birth as a human being, only mental recitation of the name of Lord SrI rAma is comforting.
--------------------------------------------------------------------------------
caraNam
rAma nAma SravaNamu valla
nAma rUpamE hRdayamu niNDi
prEma puTTa sEyaga lEdA
nishkAma tyAgarAju sEyu nAma (smaraNE)
Isn’t it (lEdA) that because of (valla) listening (SravaNamu) to the name (nAma) of SrI rAma, the very form (rUpamE) of the name (nAma), filling (niNDi) the heart (hRdayamu) (of the listeners), enabled sprouting (puTTa sEyaga) of pure love (prEma) (in them) towards the Lord?
Therefore, for taking birth as a human being, only desire-less (nishkAma) mental recitation of the name (nAma) of Lord SrI rAma, as performed (sEyu) by this tyAgarAja, is comforting.
(OR)
Therefore, for taking birth as a human being, only mental recitation of the name (nAma) of Lord SrI rAma, as performed (sEyu) by this desire-less (nishkAma) tyAgarAja (tyAgarAju), is comforting.
-----------------------------------
This is excerpted from this site which has other songs of the Great Saint Composer with translation:
http://thyagaraja-vaibhavam.blogspot.com/2008/05/thyagaraja-kriti-smarane-sukhamu-raga.html
Namaskar.
I am so small I can barely be seen.
How can this great love be inside me?
Look at your eyes. They are small,
but they see enormous things.
Rumi
Saint Manikkavachagar's
Day of Videha Kaivalyam:
Today is the Magha star
of Jyeshta month. On this
day, many centuries ago,
Saint Manikkavachagar merged
with Siva-Nataraja of Chidambaram.
Sri Bhagavan has spoken about this
important day called Manikkavachagar
Guru Puja Day. Today, in Chidambaram,
Tiru Uttharakosa Mangai and in Tiruperundurai, they celebrate in
all solemnity this day of Guru Puja. After mentioning about this day, Sri Bhagavan started telling the saint's story and was choked with emotions.
Saint Manikkavachagar attained the state of a Jivan Mukta even many years before his videha kaivalyam.
His state of Jivan Mukti is known from his last verse of the decad,
Kovil Tirupadigam. After Siva came as a brahmin and wrote down the verses and disappeared one night, in Chidambaram, the priests found this book of palm leaves inside the sanctum of Nataraja. They also came to know that the book was written by Siva Himself as said by Manikkavachagar. [Mani vasagan solla, Azhagiya Tiruchitrambalam Udaiyan ezhuthiathu....] The priests sent word for the saint poet and asked when he came, what was the meaning of all these poems. The saint replied: The meaning and purport of all these is He. He pointed out at Nataraja and merged in Him.
Tiruvachakam starts as Namasivaya Vaazhga... Long live Namasivaya. Thus it starts with Siva
Panchaksharam. The book ends with the last verse of Acho Padigam which reads as:
Semmai Nalam aRiyatha chidatarodum thirivenai....
Ammai enakku aruLiyavaar aaRpeRuvar
acchove!
With those who did not know right or good, ignorant men, I wandered too.
The First Primordial Lord Himself caused my three impurities to cease.
Even He considered me as something
worth. This lowly dog, He raised me on to a throne. It was thus the Mother gave me grace. Who is so blessed as I am? Acho!
In Saiva Siddhanta traditions, it is the Sakti, the Mother, Sivakama
Valli, who graces a sadhak and confer him, Siva, the Siva Consciousness.
So Tiruvachakam starts with Nama Sivaya, Salutations to the Father,
Siva and ends with salutations to Mother, Sivakama Valli, without whose
Grace, Siva Consciousness can never
be attained. In fact, He is Siva-Sakti, Father-Mother. Ammai Appa.
*****
Direct Teaching of Bhagavan Ramana -
Sri V. Ganesan: Asramam Publication:
Blossoms of Blessings:
"Though the 'I' is always experienced, yet one's attention has to be drawn to it. Then only knowledge dawns. Thus the need for the instruction of the Upanishads and of wise sages."
- Talks No. 92
"All these doubts arise because of the wrong outlook and consequent expectation of things external to oneself."
- Talks No. 157
"The feeling 'the body is I' is the error. This false sense of 'I' must
go. The real 'I' is always there. It is here and now. Realization is not acquisition of anything new nor is
it a new faculty. It is only removal of all camouflage."
- Talks No. 96
"Turn all your enquiries towards the search of the Self. The force set up within you will operate in others also."
- Talks. No. 109
To another question Sri Bhagavan said: "How do you say 'I am'? Do you take a light to find yourself? Or did you come to know it on reading books. How?"
The questioner said: 'By experience.'
Maharshi: Yes. Experience is the word. Knowledge implies subject and object. But experience is non-terminal, eternal.
- Talks No. 128
"Do not engage in any kind of disputes. Turn inward and put an end to this. There will be no finality in disputations."
"The ego comes up only holding you, [the Self]. Hold yourself and the ego will vanish. Until then the sage will be saying: "There is" --- The ignorant will be asking, "Where?"
- Talks No. 132
"Effort is necessary up to the state of realization."
- Talks No. 78
"Does not one find some kind of peace while in meditation? That is the sign of progress. That peace will be deeper and more prolonged with continued practice."
- Talks No. 73
contd.,
Tiru Nallur Peru MaNam:
The wedding of Tiru Jnana
Sambandhar - Group Salvation:
When Jnana Sambandhar was sixteen
years old, his father Sivapada Hrudayar
wanted to conduct the wedding of his son. Though Jnana Sambandhar was not
anxious about it, he agreed, taking it as Siva's Will. A young girl was selected and the wedding took place in
a town called Tiru Nallur. Elaborate arrangements were made and the wedding platform was decorated with pearls and flowers. Sacrificial fire was raised. With priests chanting mantra, Jnana Sambandhar took the bride's hand [paNi grahanam] and came seven steps around the sacrificial fire [Sapta pati]. Then he wanted to go to the Siva temple along with the bride. All the general public, and
even pipers, drummers, cooks and sundry workers followed him. The couple entered the Siva Temple and as they stepped into the sanctum, they merged in Siva.
The story does not end here. All the general public, pipers, drummers, cooks and sundry workers who went with the couple also merged in Siva. Tiru Neelakanta Yazhpanar, Muruga Nayanar and other Saiva saints who
accompanied him also attained salvation. There is no such group salvation in the entire history, excepting in Ramayanam, where when
Rama got into Sarayu river, those who came with him also attained Vaikuntam, as they entered the river. Though in Hindu philosophy, self realization and salvation are pure an individual effort, these two were exceptions.
VaLLalar Ramalinga Swamigal sings:
O Siva, I had not even been a cooly who carried plantain trees [for decorating the wedding hall entrance] in Sambandhar's wedding. Had I been there in the wedding, I would also have attained your golden feet. O What a pity!
*****
Spiritual Stories as told by Bhagavan
Ramana Maharshi - Asramam Publication:
The Greatness of Japa:
A devotee asked: "Swami, what is the
easiest way to attain moksha?"
Sri Bhagavan said with a smile, "As
and when the mind goes astray, it should be turned inward and made to
steady itself in the thought of the
Self. That is the only way."
Another devotee said, "To do so, the
repeating of the name of Rama is good, is it not?"
"Certainly it is good," said Sri Bhagavan. "What could be better? The greatness of the Japa of the name of Rama is extraordinary. In the story of Namadeva he is reported to have told one devotee, "If you want to know the greatness of the name of Rama, you must first know what your own name is, what your real nature is, what your real nature, Swarupa
is, who you are and how you were born. Unless you know your own origin, you will not know your name!" This idea is found in the Abhangas of Namadeva written in Marathi language and in the Malayalam Adhyatma Ramayana." Thereupon Sri Bhagavan related a story from the latter.
It is stated in that book that when Anjaneya went in search of Sita, he seated himself opposite to Ravana in the darbar hall on a high pedestal and fearlessly spoke to him thus: "O Ravana, I give you a teaching [upadesa] for attaining liberation [moksha]. Please listen to me carefully. It is certain that the Self [Atma] gets purified by intense devotion to Hari who is in the lotus of the Heart, at all times. The ego gets destroyed and then the sin gets destroyed. Afterwards, in its place, the knowledge of the transcendent Self emerges. With a pure mind and with the Bliss [Ananda] generated by a firm knowledge of the Self, the two letters 'Ra' 'Ma' which are like mantras, will repeat themselves within you, automatically. What more is required for a person who has this knowledge, however, little it might be? Hence worship the lotus feet of Vishnu, which will remove all worldly fears, which are dear to all devotees and which shine as brightly as the light of a crore of Suns. Give up ignorance of your mind.'
This has been mentioned in two or three slokas in the Sanskrit Adhyatma Ramayanam but not as elaborately as in the Malayalam text. Is the greatness of the name of Rama, ordinary?
******
Cherished Memories :
T.R. Kanakammal : Asramam
Publication: 2nd edition:
2010:
REALIZATION THROUGH MUSIC?
Sri Bhagavan was like the mythical
Kalpa Vriksha [wish fulfilling tree].
The devotee's slightest wish, even the unspoken ones, would be fulfilled, merely by coming into Sri Bhagavan's Presence.
Once, a lady from Andhra Pradesh had come to the Asramam. She was well versed in music, and played the veena very well. She often visited the Asramam and would sometimes render a few songs, either vocally or on the veena.
This lady had a doubt, and she was waiting for the right opportunity to speak to Sri Bhagavan about it. One morning, when there was not much of a crowd in the Hall, the lady approached Sri Bhagavan and asked, "Bhagavan, is it possible to attain moksha through music alone or would other spiritual practices be required?"
Sri Bhagavan did not say anything at all. Unable to interpret Sri Bhagavan's silence, the lady pursued the matter, saying, "Did not Saint Thyagaraja and others gain moksha through singing the praises of the Lord?"
Sri Bhagavan smiled and said, "Saint and others did not attain moksha through the songs that they sang. Rather their songs are the expression of the ecstasy within, the result of
their Realization of the Ultimate. And that is the reason why their songs have survived the test of time." That is what is called Nadopanishad.
The lady was astonished by the simple but yet unambiguous way in which Sri Bhagavan had elucidated this great truth. She prostrated to Sri Bhagavan and said, "You words have cleared all my doubts, Bhagavan!" I realize now, that I had been fooling myself all these days, with my half baked ideas and mistaken beliefs. Sri Bhagavan's grace has opened my eyes and shown me the truth. Now my mind is clear and free."
*****
Blossoms of Blessings:
Sri V. Ganesan - Asramam
Publication - 2nd edition -
2011:
continues....
"Unless intellectually known,
how to practice it? Learn it
intellectually first, then do not
stop with that. Practise it."
- Talks No. 40
"Find out what is immediate, intimate, and instead of trying to find out what is distant and unknown."
- Talks No. 17
Maharshi: The mind is by nature restless. Begin liberating it from its restlessness. Give it peace. Make it free from distractions. Train it to look inward. Make this a habit. This is done by ignoring the external world and removing the obstacles to peace of mind.
- Talks No. 26
Devotee: Distractions result from inherited tendencies. Can they be cast off too?
Maharshi: Yes. Many have done so. Believe it! They did so because they believed they could.
Maharshi: Success begets success. If one distraction is conquered, the next and so on, until all are finally conquered.
- Talks No. 28.
Maharshi: When you told you are not the ego, realize the Reality. Why do you still identify yourself with the ego? It is like saying -- Don't think of the monkey while taking medicine." -- it is impossible.
The significance must be traced and understood. It is not enough to repeat bare words or think of them.
Reality is simply the loss of ego.
Destroy the ego. Destroy the ego by seeking its identity. Because the ego is no entity it will automatically vanish and Reality will shine forth by itself. This is the direct method. Whereas all other methods are done, only retaining the ego. In those paths, there arise so many doubts and the eternal question remains to be
tackled finally.
- Talks No. 146
contd.,
Blossoms of Blessings:
V. Ganesan : Asramam Publication:
2nd edition - 2011:
continues....
But in this method [direct method]
the final question is the only one and it is raised from the very beginning.
There is no greater mystery than this -- viz., ourselves being the Reality, we seek to gain Reality. We think that there is something, hiding our Reality and that it must be destroyed before the Reality is gained. It is ridiculous. A day will dawn when you will yourself laugh at your past efforts. That which will be on the day you laugh is also here and now.
Devotee: So it is a great game of pretending?
Maharshi : Yes.
In Yoga Vasishta it is said, "What is Real is hidden from us, but what is false, is revealed as true." We are actually experiencing the Reality only. Still, we do not know it. Is it not a wonder of wonders?
The quest "Who am I?" is the axe with which to cut off the ego.
- Talks No. 146.
contd.,
Mankuthimmana Kagga:
{The blabberings of Mankuthimma:
This is an original Kannada book of
free verses, written by Dr. D.V. Gunadppa, a renowned Kannada literary figure, and also a Gandhian. He was born in 1887 and lived up to 1975. He has won Sahitya Akadami Award and also had the Padma Bhushan from Union Government. His literary works later turned towards philosophy, purpose of living and liberation.,
The book Mankuthimmana Kagga is one of the later works of DVG, released sometime in 1943. It is popular even today. This book contains aphorisms of one Mankuthimma, an illiterate, but with a lot of spiritual insights. The book contains about 1000 blank verses in Kannada. This has been rendered in Tamizh and also in Engish.
Sri Bhagavan willing, I propose to give a few verses, translated in English in prose, in one or more posts soon.
*****
Was at the Ashram last weekend. The trip was awesome.
I have been always been amused/at awe of the line in first stanza of Ulladu Narpadu - "To know the Self is to Be the Self". However, it had been long time since i thot of this line. ANd somehow, i tried to recall what it was that fascinated me in the first verse, and I cudnt - this was prolly on the first day i was thr. As I did enquiry, on the day before my departure from the place, as I was enquiring, I was stuck at this point, where the mind cudnt go beyond a certain point. I was feeling a l'le frsutrated as I have been getting stuck there for last couple of days I was in Ashram (not that I was able to go beyond at other times, just that enquiry had never been as intensive as it happened in this visit). And then, the conclusion came on its own - the only way to know me was to be. It was an intellectual conclusion drawn, not an experience, but nevertheless, just struck my mind. The very next second, I recollected that this was what was told in the Ulladu Narpadu verse! Not of much importance, but, just felt like sharing.
Though, now I wish such a thing had not "dawned" to my mind, and I could have gotten desperate to get the ans to my query...
Also, I have a Q - Why am "I" not felt in the way described in scriptures by the sages - even though I am here and now? I do not want answers/quotes from books... but if anyone has pondered on this and got any kind of answer as result of manana, can you please share? I have been stuck with this for some time and not able to draw any answer.
@Arvind,
"How many of us here are willing to simply accept and have a firm conviction that the World, Soul and God are all illusory and unreal? And not only just go through the motions of accepting, but also then acting in such a manner as if the World is but an evanescent dream?"
I guess this is not relevant to one following Atma Vichara. It doesn't matter whether one keeps in mind the unrealistic nature of the world. Below is an excerpt I came across this evening in talks (Talk 25). While He does say that false idea shud b eliminated before truth dawns, the method to do so, prescribed in self-enquiry. So, vichara must be carried out to realise the falsity of the world than keeping in mind the impermanancy of the mind.
D.: How is that Self to be known or realised?
M.: Transcend the present plane of relativity. A separate being (Self) appears to know something apart from itself (non-Self). That is, the subject is aware of the object. The seer is drik; the seen is drisya.
There must be a unity underlying these two, which arises as ‘ego’.
This ego is of the nature of chit (intelligence); achit (insentient object) is only negation of chit. Therefore the underlying essence is akin to the subject and not the object. Seeking the drik, until all drisya disappears, the drik will become subtler and subtler until the absolute drik alone survives. This process is called drisya vilaya (the disappearance of the objective world).
D.: Why should the objects drisya be eliminated? Cannot the Truth be realised even keeping the object as it is?
M.: No. Elimination of drisya means elimination of separate identities of the subject and object. The object is unreal. All drisya (including ego) is the object. Eliminating the unreal, the Reality survives.
When a rope is mistaken for a snake, it is enough to remove the erroneous perception of the snake for the truth to be revealed. Without such elimination the truth will not dawn.
D.: When and how is the disappearance of the objective world (drisya vilaya) to be effected?
M.: It is complete when the relative subject, namely the mind, is eliminated. The mind is the creator of the subject and the object and is the cause of the dualistic idea. Therefore, it is the cause of the wrong notion of limited self and the misery consequent on such erroneous idea.
"So, in my humble opinion, one major reason to why we are unable to do Atma Vichara with any efficacy is that we are still running after the world, mentally if not physically; that the “loka vichara” is too strong."
From my analysis, it’s the purpose of vichara that keeps you going; the want of permanent, untainted happiness more than anything else… If one is convinced of the purpose, nothing will stop them.
@Arvind,
:-) m now thinking m prolly missing somehting. u surely do know whatever i have posted from the talks!
Anonymous,
"Why am "I" not felt in the way described in scriptures by the sages - even though I am here and now?"
Good Question.If we focus on the way the 'I' is felt-this is what I understand as self enquiry.If we carefully consider this,we become aware of 'I am The Body' thought or feeling or consciousness.It is this identification with the Body that has sort of limited or constricted us.
There are basically two approaches-pursue Self Enquiry wherein the entire attention is turned inwards on this 'I' Thought or feeling,in its subtle most aspect.
The Other way is to dissolve the 'I' through melting devotion.
To the extent one is free from Lust and desire,to that degree one is free from the constriction of Body consciousness.To that extent,one experiences peace and quiet and sadhana becomes more and more effective.
If we are in earnest,the question of 'How' does not arise.
Namaskar.
Maneesha/Friends,
Yes ,what you have mentioned about focussing on the purpose of enquiry (Sadhana) is equally valid-It is certainly not required to consider the World as 'this' or 'that' as 'evanescent' or 'a dream'.Why consider the world!
Here is an excerpt from The Gospel of Sri Ramakrishna:
"Better than reading is hearing, and better than hearing is seeing. One understands the
scriptures better by hearing them from the lips of the guru or of a holy man. Then one
doesn't have to think about their non-essential part.
Hanuman said: 'Brother, I don't know much about the phase of the moon or the position of
the stars. I just contemplate Rama.'
If we have to consider the world as a 'Dream',we also should be in a position to dismiss pangs of Hunger as a 'Dream' and carry on without food.It will then be clear that all these are just borrowed thoughts,and these do not help.
Here is an excerpt from The Gospel of Sri Ramakrishna:
Supreme power of Adyasakti in the relative world
"You may feel a thousand times that it is all magic; but you are still under the control of the
Divine Mother. You cannot escape Her. You are not free. You must do what She makes
you do. A man attains Brahmajnana only when it is given to him by the Adyasakti, the
Divine Mother. Then alone does he see the whole thing as magic; otherwise not.
"As long as the slightest trace of ego remains, one lives within the jurisdiction of the
Adyasakti. One is under Her sway. One cannot go beyond Her."
Namaskar.
Dear Maneesa,
Yes. As you have correctly said as in Talks No. 25, there is no need
for any separate effort to known
the unreality of the world. As one progresses in Atma Vichara, that is turning one's attention to the Self within, the world will slowly become unreal or more than that, an impermanent 'appearance'. Sri Bhagavan speaks about this, in "Who am I?" Sri Pillai asks: "Will not Swarupa darsanam happen even if the world is there?" Sri Bhagavan answers: "No." Sri Pillai: Why? Sri Bhagavan: Because the Swarupam and the world are like rope and the snake....
But as is the practice of many many seekers, whom I have met in the Asramam, one need not proceed with the first premise that the world is unreal or impermanent appearance. Because this is already known to us in every day's sleep. One can start off with turning the attention to the Self within or avoiding thoughts through a mantra constantly chanted.
*****
Anonymous,
Please allow me to call you “Q” (to add to our illustrious anonymous group, ‘m’, ‘S’, ‘Z’ and so on). :-)
Well, “you” feel yourself only as “Q”, all the time, do you not ? i.e. the breathing, walking, talking entity that is “Q”, with all his/her memories and predilections? And so, the one who is “here and now” (to quote you) is only “Q”. The “I” (the Self) is also there but as long as you feel yourself as “you”, “you” will not abide as “I”. To be “I”, “you” have to lose “Q”. You lose “Q” in deep sleep, albeit temporarily, and then you get a glimmer of what the “I” is all about. The sense of peaceful contentment on recalling deep sleep is all that “Q” can apprehend of the “I”.
“Q” can never know and feel the “I” (the Self). When “Q” disappears permanently, the “I” remains as the “I”. Only the Self knows the Self, only the Self can be the Self.
Best wishes
Dear Maneesha and Anon.,
Sri Sadhu Om used to give a simile, though it is for neti-neti and positive
approaches. Instead of the doctor telling 'Do not think of monkey while
taking the medicine' if he could say,
"Think of Elephant and take the medicine?", will not the latter method be more effective and practical? Similarly instead of constantly thinking as to how to understand the impermanent appearance of the world, if one could think [Sri Bhagavan says bhavana, bhavana is thinking with total faith], of the Self within and remember its effulgent presence, such practice will be more effective.
The wick inside the chimney is constantly burning. What prevents us from knowing/realizing that there is burning wick in the chimney is the dirt, dust, and soot that the outer glass is having. That is why, if the dirt, dust, and soot are so thick, it takes many births to remove these but for some, these are removed in one go.
****
Blossoms of Blessings: Sri V. Ganesan, in his book Direct Teaching of Bhagavan Ramana, 2nd edition, 2011:
continues....
Maharshi: Grace is the Self. I have already said, "If you remember Sri Bhagavan you are prompted to do so by the Self." Is not Grace already there? Is there a moment, when Grace is not operating in you? You remembrance is the forerunner of Grace. That is the response, that is the stimulus, that is the Self and that is the Grace. There is no cause for anxiety.
- Talks No. 251
"The 'I' casts off the illusion of 'I' and yet remains as 'I'. Such is the paradox of Self Realization."
"If you give up 'I' and 'Mine', all are given up at one stroke. The very seed of possession is lost. Thus the evil is nipped in the bud or crushed in the germ itself."
- Talks No. 28
"All thoughts are inconsistent with realization. Thought is one thing and realization is quite another."
- Talks No. 30
"If two, why do people say, "I" and not "We"? There is therefore only one."
- Talks No. 34
"Where psychology ends, there philosophy begins. This is the experience. The mind is born. We see it. Even without the mind, we exist. There is everyone's experience to prove it."
Devotee: Is the study of science, psychology, physiology, philosophy etc., helpful.....
Maharshi: Very little. Some knowledge is needed for yoga, and it may be found in books. But practical application is the thing needed, and personal example, personal touch and personal instructions are the most helpful aids.
- Talks No. 28
"We seek to reach the goal with the ego, but the goal exists before the ego."
- Talks No. 146
contd.,
Blossoms of Blessings: Sri V. Ganesan,
From his book, Direct Teaching of Bhagavan Ramana: 2nd edition, 2011:
continues....
"Jnana once revealed, takes time to steady itself."
- Talks No. 141
"The fact is, there is Reality. It is not affected by any discussions. Let us abide as Reality and not engage in discussions as to its nature, etc.,
Talks No. 201
"Turning the mind inward is done by practice and dispassion; and, that succeeds only gradually."
Devotee: Contemplation is possible only with control of mind and control can be accomplished only by contemplation. Is it not a vicious circle?
Mharshi: Yes, they are interdependent. They must go on side by side. Practice and dispassion bring about the result gradually. Dispassion is practiced to check the mind from being projected outward. Practice is to keep it turned inward. There is a struggle, between control and contemplation. It is going on constantly within. Contemplation will in due course be successful.
Devotee: How to begin? Your Grace is needed for it.
Maharshi: Grace is always there. "Dispassion cannot be acquired, nor
realization of the Truth, nor inherence in the Self, in the absence of Guru's Grace," the Master quoted.
Practice is necessary. It is like training a roguish bull confined to his stall by tempting him with luscious grass and preventing him from straying.
- Talks No. 220
"Misery is only unwanted thought. The mind is not strong enough to resist it."
- Talks No. 241
"Pleasure consists in turning and keeping the mind within. Pain in sending it outward. There is only pleasure. Absence of pleasure is called pain. One's nature ism pleasure - Bliss [Ananda]."
- Talks No. 244
salutations to all:
Arvind & Others:
["...to add to our illustrious anonymous group, ‘m’, ‘S’, ‘Z’ and so on......"]
had a hearty laugh reading arvind's remark :-))) nothing anonymous about 'S.' - S. stands for 'srini' (that's how am addressed by friends & by nearly all at the school). needless to say, the inspiration comes from M. (mahendranAth gupta), the hagiographer extraordinaire of the kathAmrta :D
MUTUAL CURSE:
Spiritual Stories as told by Bhagavan
Ramana: Asramam Publication - 11th edition - 2010:
Indra approached Ahalya [wife of Rishi Gautama] taking the form of Gautama and she yielded without knowing that he was not her husband.
Without ascertaining the truth, Gautama cursed her to become a stone. Angered thereby Ahalya said:
"Oh, you fool of a Muni! Without enquiring into the truth, you have cursed me and have not even stated when I shall be free from the curse. Tell me, when will the curse end and how? Why not have some consideration for me and tell me at least that?" Gautama thereupon told her that she would be released from the curse at the time of Rama avatar when the dust from Rama's feet fell on her. Immediately thereafter she became a stone.
Gautama left that place and tried to get into his daily rituals but he could not, for he had no peace of mind. He tried his level best but could not control his mind and became more and more troubled. On thinking deeply over the matter, he realized that he had cursed his wife Ahalya without proper enquiry and also recollected that she had in turn cursed him by saying, 'You fool of a Muni!" After all, she was also a great tapasvini. Hence those words which were unusual must have resulted in an irrevocable curse on himself. He therefore decided to seek the help of Iswara, by seeing his "Nataraja Dance" in order to get relieved of the curse.
He therefore went to Chidambaram. At that place, he heard an ethereal voice saying, "I shall be pleased to give you darshan of my Thandava [dance] in Trisulapura [Tiruchuzhi]. Gautama immeditately left that place and went on foot towards Trisulapura, On nearing the place, and at the mere sight of it, even from a distance, his mind began to get clear. He stayed there for a very long time doing tapas. At last Iswara was pleased and gave him darshan of his Nataraja Dance in the month of Dhanus when the Ardra star was predominant. It was at that time, Gautama is reported to have lived under the tree and performed tapas. After seeing the dance of Iswara, Gautama worshipped Iswara, went to his original place to perform his rituals as usual.
Later on Ahalya became purified by the dust of the feet of Sri Rama and regained her normal form.
Devotee: "The statement that Ahalya turned into a stone applies only to her mind and not to her body. Is that not so?"
Bhagavan: "That is so. If it is not for the mind, could it be for the body? It is only ordinary people say that her body turned into a stone and that Rama restored her to her original form by putting his foot on the stone. How is that possible? It only means that the mind lost its awareness of the Self, and unable to think anything else, she became dull like a stone. That dullness got relieved by the darshan of a great personage. As she herself was a great tapasvini she could immediately become aware of the Self. She worshipped Sri Rama as the embodiment of the Self. This inner meaning could be found in the Ramayana. The moment Rama set his foot in Gautamasrama, the mind of Ahalya was restored to its original state, like the blossoming of a flower."
*****
My Reminiscences - N. Balarama Reddy:
Asramam Publication, 2nd edition, 2008:
Once I was in my village, pursuing my
Sadhana, when I became very troubled by thoughts relating to the opposite sex. I wrote a letter to Sri Bhagavan, through Major Chadwick. Chadwick gave the letter to Sri Bhagavan. Sri Bhagavan read it without comment. At the very time, this trouble left me. Little incidents like this demonstrate the potency of having a Guru of Bhagavan's stature. He was always there for us to turn to.
If we wanted to put a question to Sri Bhagavan on any matter, we usually had to keep the question with us, until we felt that Sri Bhagavan was ready to hear it and reply. Sometimes His look would be so distant that He seemed unapproachable, or he would be intently occupied that we could not think of disturbing Him. Most of us were simply in awe of Him and found it difficult to start up a conversation or ask a question.
But what questions could we ask? Did we not have faith in Him, and wasn't that what mattered most? And what instructions were we to ask? We knew His teachings. We knew that we had to do. Those who had come to Him and had taken His path, had already gone through the elementary spiritual practices. Undergraduate or post graduate students may ask questions to their professor. But those who are working on their Ph.D are quietly occupied with their related research and, on rare occasions, meet and consult their guides. The serious aspirants that come to Sri Bhagavan were like Ph.D candidates.
****
From : Madhwa Vijaya-Gist in English
===================================
In addition to formulating a perfect system of philosophy, Sri Madhva in his Bhashya has exposed the serious defects inherent in other twenty one system of philosophies (verse 12). The twenty one earier Bhashyas referred to are mentioned in Bhavaprakashika as follows : Bharathivijaya, Sacchidananda, Brahmaghosha, Shathananda, Udvartha, Vijaya, Rudrabhatta, Vamana, Yadavaprakasha, Ramanuja, Bharthruprapancha, Dravida, Brahmadattha, Bhaskara, Pishacha, Vrttikara, Vijayabhatta, Vishnukrantha, Madhavadasa, and Sankara. Regarding the different philosophies on earth, Sri Madhva says in his anuvyAkhyAna
anAdi kAlato vR^ittAH samayA hi pravAhataH | na cha uchChedo.asti kasyApi samayasya ityato vibhuH ||
The philosophical systems are eternal (like the flow of the river) and there can be no total destruction for any of these systems”. Because of the different tastes of the human minds according to the individual inner vasana & svabhava which none can control. By nature, some systems would be prominent at one time & others at another time.
-Z
THE GREATEST TEACHER:
(Prof. K. Swaminathan)
From his book, Sri Ramana, the Self
Supreme:
Swami Siddeswarananda, M. Oliver Lacombe, Prof. S. Radhakrishnan and Dr. C.G. Jung, among others, bring out authoritatively the traditional aspects of Maharshi's achievement and show how He represents the culmination of advaitic thought. The detailed description of the Jivan mukta as found in the Upanishads, the Gita, Vivekachudamani and other religious classics was fully borne out by the experience and behaviour of Sri Ramana.
His apt and telling exposition of advaita vedanta brought its truth home to the simplest folk.
"The world, as filled with Brahman, is Real, like the body filled with life. But the world, cut off from Brahman and regarded as self dependent, is unreal like a corpse."
"The search for meaning and purpose is the search for Reality."
To a question on the relation between karma yoga and nishkamya karma, He gave an answer in the manner of a Zen Master. Without uttering a word, He walked up the Hill, picked up a stick and fashioned it into a walking stick. He gave it to a passerby. Then He said to the questioner, who had accompanied Him: "The making of the walking stick is Karma Yoga. The gift of it is nishkarma." The sage did not make it or take it for Himself. Similarly, the makking and eating of appalams served as an allegory and a sacrament in His beautiful poetry.
Apart from His spoken, acted and written teachings, the simple human friendliness of Bhagavan showed the utter soulabya, the easy accessibility, of the ultimate Truth when it graciously chooses to embody itself in human form.
******
Korangu Thottam Guest House of the
Asramam:
The Asramam among three or more guest houses/cottages, has got one group of guest houses in a compound to the right of the Asramam precincts called Korangu Thottam, literally the garden of monkeys.
Here, just before the cottage A1, there are Samadhis for the four following devotees of Sri Bhagavan> They are like Christian coffins, rectangular structures, but cemented and plastered outside. They are all side by side.
Major Chadwick: Sadhu Arunachala:
Came to Sri Bhagavan on 1.11.1935.
Merged with Sri Bhagavan, 17.4.1962.
S.S. Cohen - Came to Sri Bhagavan on 3.2.1936. Merged with Sri Bhagavan on 27.5.1980.
Hari Chand Khanna Kapur: Born 13.10.1905. Merged with Sri Bhagavan on 23.7.1984.
Lucy Ma. [Author of the book Hunting the "I"] - came to Sri Bhagavan in 1956. Merged with Sri Bhagavan on 31.12.1989.
{Lucy Ma's daughter, who had come to India to take care of her mother during her terminal illness, is still staying in the Asramam.]
These samadhis, I could visit only during my last visit, though I had stayed in Korangu Thottam cottages, a few occasions during my visit.
No one told about them.
*****
@Arvind,
Thx!
Subramanian, I wouldn't put too much faith in Jung. Dr Jung is quoted as saying "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"
Jung was also wary of meeting Ramana as he thought it may tarnish his scientific reputation.
Dear hey jude,
I do not know about this.
I mentioned only what Prof. K.
Swaminathan has written.
But one thing, which is my opinion
is: Science is invariably afraid
of meeting Philosophy. Because
Science deals with what is outside
in the world and Philosophy deals with what is within one.
Science keeps on changing its conclusions. Philosophy does not.
e.g. About two decades back, doctors
were telling that rice was bad for
diabetics. My father, for half of his life time could not touch rice but was eating only wheat. Today, doctors say there is no difference between rice and wheat. Only the quantity
of consumption is important. Again, doctors were telling that one should drink at least 3 to 4 litres of water on a day to keep healthy. Today, they say do not drink more water
after middle age, because it will weaken your kidney function.
*****
Spiritual Stories as told
by Bhagavan Ramana: Asramam
Publication - 2010 edition:
Going Round the Self:
In the evening, when some devotees
were beginning giri pradakshina,
Sundaresa Iyer, a long standing devotee also felt like going with them. Then feeling that he might not be able to complete the round, as the others were taking leave, he quickly went around Sri Bhagavan. Sri Bhagavan asked him why he was doing this. He replied: "I am afraid I cannot go around the Hill, so I have gone around Bhagavan." "Go around
yourself. That will be Atma Pradakshina," Sri Bhagavan said with a smile. Another devotee remarked, "It means he has done what Vinayaka once did." Sri Bhagavan was then asked to tell the story.
Once upon a time, Lord Parameswara wanted to teach a lesson to His son,
Lord Subrahmanya. Along with Parvati, Parameswara sat on the top of Mount of Kailas holding a fruit in His hand. Seeing the fruit both Ganapati and Subrahmanya asked their father, Parameswara for it. Then Iswara said that He would give the fruit to whoever of them returned first after going round the whole world. With self-confidence and pride, that he would win the race, Subrahmanya started immediately riding on his favourite mount, the peacock. He began going at a fast pace, frequently looking behind to assure himself that his elder brother Ganapati was not following. What could poor Ganapati do, with his huge belly? His vahanam, mount, was after all a mouse. So he thought it was no use competing with Subrahmanya in the race round the world, and went round Parvati and Parameswara. bowed before them and claimed the reward. When they asked him whether he had gone round the world, he said, "All the worlds are contained within you; so if
I go round you, it is as good as going round the world." Pleased with his reply, Parameswara gave him the fruit and Ganapati sat there eating it.
By the time, Subrahmanya finsihed going round the world in full confidence that he would be the winner, arriving at the starting point, he found Ganapati seated before Parvati and Parameswara, eating the fruit. When he asked Parameswara to give him the fruit for winning the race, Iswara said, "There it is, your elder brother is eating it." When he asked his father how that could be fair, Iswara explained to him all that had happened. Subrahmanya then realized his vanity in thinking that he was a great sage, bowed before his parents, and asked to be pardoned. That is the story. The significance is that the ego which goes round like a whirlwind must get destroyed, and must be absorbed in Atma. That is Atma Pradakshina, said Sri Bhagavan.
*****
My Reminiscences: N.
Balarama Reddy: 2nd edition:
2008:
Photographs:
On December 2, 1947, Srinivasa
Rao from Bangalore took photographs
of Sri Bhagavan sitting on the couch,
in the Old Hall. Two of them came out quite well and hand-coloured enlargements were sent to the Asramam.
I was shown the photos and someone from the office asked me if I wouldm like to purchase one. This is the same photo that we now see on Sri Bhagavan's couch in the Old Hall. In
the picture, He is smiling, resting His right hand on His knee, His left hand on the thigh, and two clocks and a lamp are on the table to His right. I purchased it and was about to send it to Madras to be framed when Mrs. Talyarkhan said a far superior framing job could be done in Bombay and that I should send it there. I followed her advice. When it came back everyone showed it to Sri Bhagavan. He held it in both hands, carefully inspected it and then returned it to me. In this way, I had this framed photograph sanctified by His touch.
About a year later, Gune, the Marathi biographer of Sri Bhagavan, brought the Welling photographers from Bangalore. They were a father and son team. Sri Bhagavan at that time was sitting on a couch in the verandah outside the Hall. In the early morning, just after breakfast, I remember seeing the son moving back and forth in front of Sri Bhagavan, trying to get the right framing, focus and lighting.
The photographs taken on that day turned out to be the most endearing and universally appealing images of Sri Bhagavan, and one of the bust shots is now the most recognized and liked picture of Sri Bhagavan. Another one wherein He is sitting with His legs crossed, with His walking stick and kamandalu resting on His side, is the most popular full-bodied pose of Sri Bhagavan. There were two other remarkable scenes shot that day, showing Sri Bhagavan reclining on the couch in a very delightful and majestic manner.
One remarkable thing about the hundreds of photographs we have of Sri Bhagavan, is that we do not see Him with His eyes closed in any of them.
Before Sri Bhagavan's Maha Nirvana, I purchased two large coloured photos of Sri Bhagavan by the Welling photographers. I asked one of Sri Bhagavan's attendants to take them to Sri Bhagavan and show them to Him. I thought that even if He cast His eyes on them they would be specially sanctified. These two photos, and the one I bought earlier, taken by Srinivasa Rao, are now adorning the walls of my ancestral home.
*****
Direct Teaching of Bhagavan
Ramana: Sri V. Ganesan. 2nd edition
2011:
At lunch, a visitor from Nellore asked the Master for a tiny bit of food [prasad] from His plate.
Maharshi: Eat without thinking of the ego. Then what you eat becomes Sri
Bhagavan's Prasad.
- Talks. No. 228
Devotee: How does book lore help
in Self Realization?
Maharshi: Only so far as to make one spiritually minded.
Devotee: How far does intellect help?
Maharshi: Only so far as to make one sink the intellect in the ego, and the ego is the Self.
- Talks. No. 23
The conversation turned upon the question as to whether Iswara Prasad,
[Divine Grace] is necessary for the attaining of Samrajya [universal dominion] or whether a jiva's honest and strenuous efforts to attain it cannot themselves lead him to That from whence is no return to life and death. The Maharshi with an ineffable smile, which lit up His Holy Face and which was all pervasive, shining upon the coterie around Him, replied in tones of certainty and with the ring of truth, "Divine Grace is essential for Realization. It leads one to
God realization. But such Grace is vouchsafed only to him who is a true devotee or a yogin, who has striven hard and ceaselessly on the path towards freedom."
- Talks. No. 29
"You are being manipulated by a Higher Power. You are admitting it by
your own refusal to submit to it. Instead recognize the Power and submit as a tool. Or, to put it differently, if you refuse, you will be forcibly drawn to it. Instead of being an unwilling worker, be a willing one."
- Talks. No. 58
contd.,
About Orthodoxy and Unorthodoxy:
Krishna Bhikshu - From Fragrant
Petals - 2nd edition - 2005:
The Maharshi was criticized by some
in His lifetime for being orthodox,
by others for being unorthodox. There
were conservative brahmins who would not go to His Asramam, because it was
not orthodox, modernists who would not go because it was. A profound explanation was given by Sundaresa Iyer, himself an orthodox brahmin, "Sri Bhagavan was above orthodoxy and unorthodoxy. He was higher than Man and could not therefore be bound by Manu. He was himself the Source of orthodoxy and therefore whatever He did nor said was orthodox because He did or said it, whether it was according to the sastras or not." The Maharshi was establishing a spiritual path open to brahmins and non brahmins alike, to Hindus and non-Hindus. And He knew when and by whom and to what extent traditional orthodoxy had to be observed or dispensed with.
An upholder of formal orthodoxy was speaking accusingly to Sambasiva Rao, the late Secretary of the Sri Ramanasramam Committee: "We learn that your Guru, the Maharshi, does not observe the rules prescribed by the sastras for daily conduct or the regulations governing life of a sannyasin."
"No, He does not," Sambasiva Rao agreed.
"We learn also that He has received no formal initiation into Sannyas."
"No."
"And what we hear that He chews pan, sits on a sofa with mattress on it, drinks coffee and is accessible to untouchables."
"Yes, that is so."
"Then we can't accept His way of life. He may be a great man, but He sets a bad example and people will naturally imitate Him. Thereby, they incur sin which must be imputed to His leadership."
This was the view held by many orthodox pandits who could not see the Spirit for the letter. It is true that in Sri Ramanasramam, many of the sastraic injunctions are not followed. The Asramam is built upon a former burial ground [which is itself irregular] and therefore no part of the Vedas except the Sri Rudra Sukta should be recited there. And it contains a Veda Patasala. Not only this, there is also a temple in which the worhship of Sivalingam, and Sri Chakram is performed with full daily ritual including Vedic mantras and other holy texts. From this, one might well conclude that Sri Bhagavan considered the sastras and all scriptural injunctions meaningless. But it was not always so. I have observed incidents which showed how He discriminated between one case and another according to the need.
contd.,
The Silent Power: Asramam
Publication - Reprint of
the first edition in 2009:
Madhavi Ammal - Reminiscences:
Smt. Madhavi Ammal, a staunch devotee,
was fortunate in having many opportunities to talk to Sri Bhagavan
freely and appeal to Him direct for
Upadesa. Sri Bhagavan made things easy
for her in many ways, one of which was
talking to her in Malayalam, her native tongue. He gave a patient hearing to her tales of woe, which were many. This is visible in a film
on Sri Bhagavan which is screened occasionally in the Asramam. The devotee seems to have almost wrested the Upadesa from the Guru by her perseverance according to the following narrative of hers.
I knew fully well that Sri Bhagavan never gave any formal Upadesa but I kept on asking for it whenever an opportunity presented itself. Invariably Sri Bhagavan used to reply, "Who is the Guru and who is the sishya? They are not two. There is but One Reality. It is in you and It can neither be given nor taken. But you may read books for intellectual understanding.
On March, 12, 1934, after prayers at the Shrine of Matrubhuteswara, I went to the Old Hall. Only the attendant Madhava Swami was with Sri Bhagavan. When I made my usual request Sri Bhagavan laid aside the newspaper He was reading and sat in Padmasana, quite absorbed. I then recited a general hymn of praise to the Guru in Telugu and also Akshramana Maalai in Telugu. Sri Bhagavan turned to Madhava Swami and said, "She has prayed to Sri Arunachala." This struck me as meaning that Sri Arunachala will give the initiation and also that Sri Bhagavan and Sri Arunachala are not two. Sri Bhagavan resumed His state of absorption and I had my persistent request for Upadesa. But He continued to sit motionless. Finally I begged of Him, "Am I not a competent person to receive Upadesa? Sri Bhagavan should Himself tell me about this. Even if Sri Bhagavan confirms this, how is that I adopted Him as my Guru immediately on hearing of Him (she was just told that a Rishi lived at the foot if the Hill)? Will it be in vain?"
Immediately on my speaking thus, I found a bright light emanating from Sri Bhagavan's holy face, and the effulgence filled the whole Hall. I could not see Sri Bhagavan's body but only the brilliance. I shed tears in profusion. The whole incident could have lasted just two seconds! I prostrated to Sri Bhagavan. There was a smile on His face but no movement otherwise. After a while, Sri Bhagavan turned to me as if to ask, "Are you rid of your mania?" Yes. I was. He then took a piece of paper, wrote a sloka on it and gave it to me saying, "You can make use of it in meditation."
This is the Sloka:
I adore Guha, the dweller in the Cave of the Heart, the Son of the Protector of the Universe, the Pure Light of Awareness beyond thought, the Wielder of the weapon of Jnana Sakti and the Remover of the ignorance of blemishless devotees.*
And again, He smiled graciously. This was the wonderful Upadesa indeed by a Master rare to see. My Master taught me the great truth that there is only ONE. The proper Guru is one who shows what is. This was but a practical demonstration of the saying:
"The Master's face reveals Brahman. You attain Brahman through Grace."
* The Tamizh Verse:
ARavor iruLai azhippon Guhaiyil
URaivon aLathaRku oNaathon -
niRaivoLiyon
Aadhi sey Jnana ayilon Guha Ramana
Nathanai etthuvom naam.
*****
Hi folks,
Arvind said:
Please allow me to call you “Q” (to add to our illustrious anonymous group, ‘m’, ‘S’, ‘Z’ and so on). :-)
:) :)
My name is 'Murali' and I post as 'm' in order to avoid confusion, as my namesake is also a poster on this blog. (In the rich tradition of Sir Conan doyle, it might become the 'case of two Murali's '. :) )
Btw, I look forward to the day our 'illustrious anonymous group' cover the entire gamut of the English alphabet. :)
Best Wishes,
Friends,
An excerpt from The Gospel of Sri Ramakrishna:
When Narendra and his friends had finished bathing in the Ganges, the Master said to them
earnestly: "Go to the Panchavati and meditate there under the banyan-tree. Shall I give you
something to sit on?"
Discrimination and dispassion:
About half past ten Narendra and his Brahmo friends were meditating in the Panchavati.
After a while Sri Ramakrishna came to them. M., too, was present.
The Master said to the Brahmo devotees: "In meditation one must be absorbed in God. By
merely floating on the surface of the water, can you reach the gems lying at the bottom of
the sea?"
Then he sang:
Taking the name of Kali, dive deep down,
O mind, Into the heart's fathomless depths,
Where many a precious gem lies hid.
But never believe the bed of the ocean bare of gems
If in the first few dives you fail;
With firm resolve and self-control
Dive deep and make your way to Mother Kali's realm.
Down in the ocean depths of heavenly Wisdom lie
The wondrous pearls of Peace, O mind;
And you yourself can gather them,
If you but have pure love and follow the scriptures' rule.
Within those ocean depths, as well,
Six alligators, lurk - lust, anger, and the rest -
Swimming about in search of prey.
Smear yourself with the turmeric of discrimination;
The very smell of it will shield you from their jaws.
Upon the ocean bed lie strewn
Unnumbered pearls and precious gems;
Plunge in, says Ramprasad, and gather up handfuls there!
Narendra and his friends came down from their seats on the raised platform of the
Panchavati and stood near the Master. He returned to his room with them. The Master
continued: "When you plunge in the water of the ocean, you may be attacked by alligators.
But they won't touch you if your body is smeared with turmeric. There are no doubt six
alligators - lust, anger, avarice, and so on - within you, in the 'heart's fathomless depths'.
But protect yourself with the turmeric of discrimination and renunciation, and they won't
touch you."
continued....
Friends,
The Gospel of Sri Ramakrishna continued....
Futility of mere lecturing
"What can you achieve by mere lecturing and scholarship without discrimination and
dispassion? God alone is real, and all else is unreal. God alone is substance, and all else is
nonentity. That is discrimination.
"First of all set up God in the shrine of your heart, and then deliver lectures as much as you
like. How will the mere repetition of 'Brahma' profit you if you are not imbued with
discrimination and dispassion? It is the empty sound of a conch-shell.
"There lived in a village a young man named Padmalochan. People used to call him 'Podo',
for short. In this village there was a temple in a very dilapidated condition. It contained no
image of God. Aswattha and other plants sprang up on the ruins of its walls. Bats lived
inside, and the floor was covered with dust and the droppings of the bats. The people of the
village had stopped visiting the temple. One day after dusk the villagers heard the sound of
a conch-shell from the direction of the temple. They thought perhaps someone had installed
an image in the shrine and was performing the evening worship. One of them softly opened
the door and saw Padmalochan standing in a corner, blowing the conch. No image had been
set up. The temple hadn't been swept or washed. And filth and dirt lay everywhere. Then he
shouted to Podo:
You have set up no image here,
Within the shrine, O fool!
Blowing the conch, you simply make
Confusion worse confounded.
Day and night eleven bats
Scream there incessantly. …
Purification of mind
"There is no use in merely making a noise if you want to establish the Deity in the shrine of
your heart, if you want to realize God. First of all purify the mind. In the pure heart God
takes His seat. One cannot bring the holy image into the temple if the droppings of bats are
all around. The eleven bats are our eleven organs: five of action, five of perception, and the
mind.
"First of all invoke the Deity, and then give lectures to your heart's content. First of all dive
deep. Plunge to the bottom and gather up the gems. Then you may do other things. But
nobody wants to plunge. People are without spiritual discipline and prayer, without
renunciation and dispassion. They learn a few words and immediately start to deliver
lectures. It is difficult to teach others. Only if a man gets a command from God, after
realizing Him, is he entitled to teach."
continued...
Friends,
The Gospel of Sri Ramakrishna continued...
Thus conversing, the Master came to the west end of the verandah. M stood by his side. Sri
Ramakrishna had repeated again and again that God cannot be realized without
discrimination and renunciation. This made M. extremely worried. He had married and was
then a young man of twenty-eight, educated in college in the Western way. Having a sense
of duty, he asked himself, "Do discrimination and dispassion mean giving up 'woman and
gold'?" He was really at a loss to know what to do.
M. (to the Master): "What should one do if one's wife says: 'You are neglecting me. I shall
commit suicide?' "
MASTER (in a serious tone): "Give up such a wife if she proves an obstacle in the way of
spiritual life. Let her commit suicide or anything else she likes. The wife that hampers her
husband's spiritual life is an ungodly wife."
Immersed in deep thought, M. stood leaning against the wall. Narendra and the other
devotees remained silent a few minutes. The Master exchanged several words with them;
then, suddenly going to M., he whispered in his ear: "But if a man has sincere love for God,
then all come under his control - the king, wicked persons, and his wife. Sincere love of
God on the husband's part may eventually help the wife to lead a spiritual life. If the
husband is good, then through the grace of God the wife may also follow his example."
This had a most soothing effect on M.'s worried mind. All the while he had been thinking:
"Let her commit suicide. What can I do?"
Namaskar.
Spiritual Stories as told by Bhagavan
Ramana Maharshi: Asramam Publication:
11th edition - 2010
Parvati's Test:
Sri Bhagavan was looking into the Siva
Purana and related: "Siva has the
transcendental and immanent aspects as
represented by His invisible, transcendental being and the Lingam aspect respectively. The Lingam,
manifested as Arunachala originally stands even to this day.
"In the sphere of speech, Pranava,
(the mystic sound AUM) represents the transcendental [Nirguna] and the Panchakshari [the five syllabled mantra] represents the immanent aspects [Saguna]." To illustrate this, Sri Bhagavan recounted the
anecdote of Parvati testing Rama.
Rama and Lakshmana were wandering in the forest in search of Sita. Rama was grief stricken. Just then Siv and Parvati happened to pass close-by. Siva saluted Rama and passed on. Parvati was surprised and asked Siva to explain why He, the Lord of the Universe, being worshipped by all, should stoop to salute Rama, an ordinary human who having missed his consort was grief-stricken and moving in anguish in the wilderness looking helpless. Siva then said, "Rama is simply acting as a human being would under the circumstances. He is nevertheless the incarnation of Vishnu and deserves to be saluted. You may test him if you choose."
Parvati considered the matter, took the form of Sita and appeared in front of Rama, as he was crying out the name of Sita in great anguish. He looked at Parvati appearing as Sita, smiled and asked, "Why Parvati, are you here? Where is Sambhu? Why have you taken the shape of Sita?" Parvati felt abashed and explained how she went there to test him and sought an explanation for Siva saluting him.
Rama replied, "We are all only aspects of Siva, worshipping Him at sight and remembering Him out of sight."
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