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 1601 – 1800 of 5000 Newer› Newest»Ramana Maharshi and Buddhist
Non dualism:
continues...
The process of 'voiding' all
thought forms or concepts is extremely subtle as well as impossibly simple. A seeker asked
Ramana: Can one remain without thoughts rising for all twentyfour hours of the day? And the Maharshi
replied: What is 'hours' again? It is a concept. Each question of yours is prompted by a thought. If peace is not found, that very non- finding is only a thought. Why should one attempt meditation? Being the Self, one remains always realized. Simply be free from thoughts. [Talks with Ramana Maharshi, 4th edn. 1968. p 436.]
Being 'free from thoughts' does not mean 'stopping thoughts'. This is why Madhyamika allows for cogent assertions on the plane of relative truth as well as for the refutation of fallacious ones. The perfect transparency of relative truth to insight or Prajna is itself absolute truth. Samsara consists of assertions or thought-forms and nirvana is simply the intrinsic transparency of these very forms. This is why Madhyamika regards samsara and nirvana as non different. Ramana says, "Everyday life is not divorced from the eternal state. So long as the daily life is imagined to be different from spiritual life, difficulties arise. [ibid. page 341]. A seeker once asked Ramana to clarify the difference between worldly activity and meditation. Ramana replied: "There is no difference. It is like naming one and the same thing by two different languages. [ibid. page 513].
Assertions, or thought-forms, live the same life of primal awareness as the insight which clearly sees their voidness. Nothing needs to be done to change thoguht-forms into clarity. This begins to sound like the Vajryana or Tantric non dualism, which bases itself on Madyamika but applies the dialectic even more thoroghly by voiding practices as well as doctrines. Says Saraha, an early Buddhist Tantric master from Bengal:
Mantras and tantras, meditation and concentration, they are all a cause of self deception. Do not defile by contemplation thought that is pure in its own nature, but abide in the bliss of yourself and cease these torments. [Edward Conze, Buddhist Texts Throughout the Ages, Harper and Row, New York, 1964].
contd.,
Ramana Maharshi and Buddhist
Non dualism:
continues...
Saraha was part of the movement
of Buddhist Tantra called Sahajayana, the way of primal, natural, innately clear awareness. Saraha says: "Look and listen, touch and eat,smell, wander, sit and stand, abandon thought and be not moved from singleness. [ibid. p.231].
Ramana's central teaching of Sahaja samadhi is closely akin to the spirit of Sahajyana. Says Ramana: "Your natural state is that of samadhi. Know that even now you are in samadhi, whatever happens. That is all." [Talks with Ramana Maharshi, 1968 edn. page 279].
He further explains: Consciousness is the Self of which everyone is aware. No one is ever away from the Self and therefore everyone is in fact Self realized. only - and this is the greatest mystery -- people do not know this and want to realize the Self. Realization consists only in getting rid of the false idea that one is not realized. [Teachings of Ramana Maharshi in His Own Words, Osborne, page 23.]
Vichara or investigation was the method suggested by Ramana by which one can 'achieve' the paradoxical result of seeing through the false desire for some form of enlightenment over and above the light of awareness itself. Says Ramana, "The State we call realization is simply being oneself, not knowing anything or 'becoming' anything." [ibid., p 164]. To practice Vichara is simply keeping awake, -- an easy, refreshing practice unless, of course, one becomes extremely sleepy. The false desire for something -- anything -- over and above awareness is the sleepiness which overwhelms us. To stay awake even for brief periods under the seductive pressure of this intense sleepiness involves courageous struggle. However, even the sense of struggle is ultimately inappropriate because one feels genuinely awake -- as walking through a New England autumn afternoon -- there is not the remotest conception of any struggle to stay awake. The alertness, clarity, and buoyancy are perfect, unwavering, and yet natural, even "ordinary". Says Ramana, "one goes through all sorts of austerities to become what one already is." [ibid. page 63]
Ramana's Vichara is deeply akin to the Madhyamika method of prasanga as an emptying process which itself, as Ramana expresses it, "finally gets destroyed or consumed, just as a stick used for stirring the burning funeral pyre gets consumed. [ibid. page 114].
Vichara and prasanga are not viewpoints with philosophical or emotional content, but activities empty of such content. Prema, or ecstatic love is another spiritual expression of this pure intensity, free from content. Ramana describes Vichara as 'an intense activity of the entire mind to keep it poised in pure self awareness. [ibid. p 123.]
The Prasangika Madhyamika was eventually faced by a rival school of Buddhist non dualism, the Yogachara, which did not have such strong paranoia about making assertions concerning the nature of ultimate reality. The central Yogachara doctrine was that of mind-only or chittamatra. All phenomenon are streams or drops from the reservoir of pure consciousness or alayavijnana. Madhyamika thinkers insist that phenomena cannot be described as mind or not-mind. They consider Yogachara assertion that the universe is nothing but pure consciousness as a defilement of the pristine un-stability of Truth. Both schools, however, are crystallizations of 'new languages', which originally emerged from the fluidity of primal awareness. Ramana's language echoes Yogachara as well as Madhyamika. The Yogacharins deny the dualism of an objective world over and against a subjective consciousness; it is all one continuum of consciousness. Says Ramana:
contd.,
Ramana Maharshi and Buddhist
Non dualism:
continues...
Says Ramana:
One cannot hope to measure the
universe and study phenomena. It is impossible for objects are mental creations. To measure them is is similar to trying to stamp with one's foot on the head of the shadow cast by oneself. [Talks, 1968 edn. page 463.].
And again, "The objective world is in the subjective consciousness."
[ibid. page 464.].
A seeker asked, "Are the gods and their heavens only my idea, which I can create and control?" Ramana
replied: "Everything is like that."
[ibid. page 35.].
Ramana states the Truth simply and comprehensively: "There is only
Reality. Whatever you think it is, it looks like that." [ibid. p. 35].
The best understanding of mind-only is available through consideration of dream-experience. One dreams about a ham sandwich. The mustard, the rye bread, the plate, and the table, are perfectly tangible and do not necessarily blend - dream like - into another. Yet no element of the dream situation is more 'objective' than another; the dream taste is no more 'subjective' than the dream ham. Regardless of all the precise dream differentiation -- the clear demarcations between, taste, bread, plate, hands -- the situation is through and through 'composed' of dream and nothing but dream. In exactly this sense the universe is mind-only. The Yogacharins are not proposing mind-only as a theoretical assertion. It is a report of enlightenment experience. Similarly, although the Madhyamikas purport to be engaged in philosophical reasoning, their logic is often rather far-fetched and their 'system' is fundamentally a report of enlightenment experience as well.
Ramana Maharshi, expressing his experience without the slightest inhibition springing from loyalty to one school of thought or another, strongly confirms the dream-status of the universe. "All we see is a dream. On account of some arbitrary standards about the duration of experience, we call one experience as dream experience and the other waking experience. [Day by Day, 1968 edn. page 172.]. Ramana states this truth eloquently in the kind of Advaita Vedanta language which appears in the Gaudpada Karika, a text which itself borrows heavily from the Yogachara philosophy of Vijnanavada.
Consciounsess is the only reality. Consciousness plus waking we call the waking state, Consciousness plus dream we call the dream state. Consciousness plus dreamless deep sleep we call the deep sleep state. Because by long habit we have been regarding these three states as real, we call the state of pure awareness, the fourth or Turiya. There is however, no fourth state but only one state. [Day by Day, 1968 edn. page 114.]
contd.,
Ramana Maharshi and Buddhist
Non dualism:
By Lex Hixon: continues....
I am reminded at this point of
my teacher, Swami Nikhilananda,
a direct disciple of the wife
of Ramakrishna Paramahamsa,
Sarada Devi. Sarada Devi was a
woman of perfect realization of
the Sahaja kind. I feel intense
gratitude for the transmission
which the Swami has made available through his translation of Ramakrishna's conversations, The
Gospel of Sri Ramakrishna and his
biography of Sarada Devi Holy Mother. If I have begun to understand and feel the spirit of non dualism it is due to seven years of the gracious friendship and firm guidance of Nikhilananda,
who was truly a contemporary practitioner of the Sahajayana
ideal which Sri Ramana Maharshi so sublimely embodied. Writes Swami Nikhilanda in his commentary on the Gaudpada Karika:
Some regard Atma [pure Awareness] as separate from the mind but related to it. For such aspirants the control of the mind is beneficial. But as soon as their efforts to control the mind are slightly relaxed, such yogis experience distractions. They do not possess the natural, spontaneous, and effortless peace and fearlessness that a person who sees nothing but Atman can enjoy. The sage illumined by the knowledge of non duality, sees that the mind and the senses are inseparable from Atman and hence has nothing to fear from their activity. He is not interested in control of the mind. Duality does not exist for him. Hence he is free from fear and misery, and his experience is natural and effortless. [Swami Nikhilananda, Gaudapada Karika].
Ramana was clearly such a person who 'sees nothing but Atman', 'sees nothing but Vijnana or chitta', or simply 'sees nothing'. But out of this nothing or 'sunyata' emerges spontaneously and paradoxically, intense compassion for all living beings. This remarkable compassion born from the non dual insight which sees no 'others' is must fully described by the language of Buddhist Mahayana and Vajarayana. Says, Saraha, "The fair tree of the void abounds with flowers, acts of compassion of many kinds, and fruit for others appearing spontaneously, for his joy has no actual thought of another. [Conze, Buddhist Texts, page 239]
contd.,
Ramana Maharshi and Buddhist
Non dualism:
continues....
A dog was chasing a squirrel.
Ramana saw the situation, turned
swiftly, and threw his staff
between them. This distracted dog
enough that the squirrel escaped,
but Ramana fell and broke his collar bone. Non dual insight as perfect self-abandon in spontaneous compassion is the Bodhichitta or Enlightenment-mind
expressed so deeply by Mahayana Buddhist traditions. However, it is not the traditions which deserve our reverence and gratitude, but the men and women who live as the Source. They simultaneously confirm and outmode the spiritual traditions. And they are with us now. They are us now. As Ramana remarked shortly before his Mahasamadhi, or Nirvana, "They say that I am dying, but I am not going away. I am here." [Osborne,
Teachings of Ramana Maharshi in His Own Words, page 181].
Where is this 'here', this Source or Mother of all Buddhas or Bodhisattvas? If you are experiencing body consciousness at this moment, it is glowing two fingers to the right of your breast bone. Right now say 'me' and, without thinking, point to yourself by touching your body. See! Ten thousand entire universes are bubbles in this reservoir of Consciousness or Alayavijnana which we foolishly refer to as the limited 'I'. It is simply NOT LIMITED. That is All.
*******
salutations to all:
Ravi/Others:
laughed well on reading your comment ["...Please provide a translation of the posts from The Life of the Buddha.I find them extremely complex and beyond comprehension..."]
hahahahaha - guess mr.zee (Z.?) is competing with mr.subramanian :-))) to quote scriptures is good; to quote bhagavAn is very good, but if all of one's life is spent only in quoting others (includes quoting bhagavAn!), then isn't there something seriously amiss? after all, bhagavAn is bhagavAn only because he spoke primarily & fundamentally from his own experience :-).
folks, please don't get me wrong - by no means am i condemning reading; for a seeker, reading is a tool with a limited purpose, but the tool can become an obstacle, a precipitous one, if one ends up falling in love with it :-(. even a fool like me can quote scores of scriptures but one's foolishness remains pretty intact :-). moreover, what's the point in reading a hundred dissertations by others on a mango and yet never ever getting to taste one??? too much reading does one thing for sure - it may give the reader a false sense of imagined progress, or worse, fill one with the subtle yet lethal pride of humility! perhaps, the more one remains addicted to the lure of 'printed matter', the greater is the risk of becoming (a victim) the proverbial kite which soars very high on the air but its look remains fixed on the charnel-pit below...
Krishna here:
There is a website where I read this:
Can you describe your death experience?
"It was a sudden fear of death. The actual enquiry and ascertainment or discovery of 'Who am I'
was over on that very day. Instinctively I held my breath and began to think or dive inward with
my inquiry into my own nature. 'This body is going to die', I said to myself, referring to the gross
physical body. I came to the conclusion that when it was dead and rigid (then it seemed to me that
my body had actually become rigid as I stretched myself like a corpse with rigor mortis, thinking
this out), I was not dead. I was, on the other hand, conscious of being alive, in existence. So, the
question arose in me 'What is this l? Is it this body who calls himself the 'I'? ' so I held my mouth
shut, determined not to allow it to pronounce 'I' or any other syllable. Still I felt within myself the 'I'
was there the sound was there and the object calling or feeling itself 'I'was there. What was that?
I felt that it was a force or current, a centre of energy playing on the body, working on despite the
rigidity or activity of the body, though existing in connection with it. It was that current, force, or
centre that constituted my personality, that kept me acting, moving, etc., as I came to know then
and only then. I had no idea whatever of my self before that. Once I reached that conclusion, the
fear of death dropped off. It had no place in my thoughts. 'I' being a subtle current had no death
to fear. So, further development or activity was issuing from the new life and not from any fear.
I had at that time no idea of the identity of that current, or about its relationship to Personal God,
or 'Iswara' as I used to term Him.. Later, when I was in the Arunachala temple, I learnt of the
identity of my personality with Brahman, and later with Absolute Brahman, which I had heard of
in 'Ribhu Gita' as underlying all. I was only feeling that everything was being done by the current
and not by me. Since I wrote the parting chit, I had ceased to regard the current as my narrow 'I'.
That current or 'Avesam' was now felt as myself not a superimposition.The awakening gave me
a continuous idea or feeling of my personality being a current, force, or Avesam, on which I was
perpetually absorbed whatever I did, read, or when I walked, spoke or rested.."
Bhagavan Ramana Maharshi
Reply to Mr. S
Mr. S told the below on book reading.
too much reading does one thing for sure - it may give the reader a false sense of imagined progress, or worse, fill one with the subtle yet lethal pride of humility! perhaps, the more one remains addicted to the lure of 'printed matter', the greater is the risk of becoming (a victim) the proverbial kite which soars very high on the air but its look remains fixed on the charnel-pit below...
I totally disagree with this. For some people like me Reading spiritual books that too by or about great Jnanis like Nisargha, Papaji, Ramana, Saradamma and Sarada devi/Thakur is very very very beneficial.
I not all considered this as addiction. Ofcourse, it is a very good addiction.
Whenever I go to Ramakrishna math, I buy a small booklet about Thakur or Sarada devi even though I have come to Maharishee and taken him as his Guru.
The reason is this:
I consider the books sold in these Ashrams as Prasad from Divine. I visit these Ashrams , get some Grace, as a token collect these books. They remain with me, still carrying the same Grace.
No effort put in spiritual sadhana is a waste. Any scripture or any sloka you read with a mind that is not aiming at lower instinct pleasures will never go waste.
May it be Papaji Satsang books or a book about Thayumavar of 18th century. No, it is never a waste.
Even if one is addicted to such type of reading, that he is not performing any sadhana like japa, meditation etc., the very reading is greatly beneficial for him. At difficult times of life, these words, these books will always be with us, to nullify the evil effects of Karma.
One should choose only one Primal Guru, but there are many jnanis of past and present he can still glorify, read about and do his devotion to the fullest extent.
Annamalai Swami says that if it is our destiny, sometimes we will go to different saints and different places, but neverthless, all are the varied forms of your same Guru.
So I take it this way only -- tomorrow if I happen to see Jillelamudi Amma book Mother of All I would buy that. There may be a corresponding negative impurity in my mind that may be destroyed by the teachings in that book.
Instead of getting choked with a sadhana and going to see a movie in the weekend, it is far far better to turn to Other Gurus and read about their lives, read other scriptures and even memorize few of the quotations.
Subramanian Sir considers it a sadhana to write these excerpts. That is the right attitude.
So printed matter is nothing but the expression of the Art of the Atman in the physical plane in words. They are like Vedas, which are pure expressions in language the bliss of the Self. We are all one Atman, to constantly connect to that Atman through service, through love, through knowledge, through reading, through devotion, anything anything is very good. It is the first and last step, until my Father Arunachala comes at the right moment to consume myself completely.
Friends,
an excerpt from The gospel of Sri Ramakrishna,from the wonderful Chapter 3,Visit to Vidyasagar:
The Master continued: "There is nothing in mere scholarship. The object of study is to find
means of knowing God and realizing Him. A holy man had a book. When asked what it
contained, he opened it and showed that on all the pages were written the words 'Om
Rama', and nothing else.
"What is the significance of the Gita? It is what you find by repeating the word ten times. It
is then reversed into 'tagi', which means a person who has renounced everything for God.
And the lesson of. the Gita is: 'O man, renounce everything and seek God alone.' Whether a
man is a monk or a householder, he has to shake off all attachment from his mind.
"Chaitanyadeva set out on a pilgrimage to southern India. One day he saw a man reading
the Gita. Another man, seated at a distance, was listening and weeping. His eyes were
swimming in tears. Chaitanyadeva asked him, 'Do you understand all this?' The man said,
'No, revered sir, I don't understand a word of the text.' 'Then why are you crying?' asked
Chaitanya. The devotee said: 'I see Arjuna's chariot before me. I see Lord Krishna and
Arjuna seated in front of it, talking. I see this and I weep.'
Namaskar.
Friends,
An Excerpt from The gospel of Sri Ramakrishna:
MASTER: "Listen to a story. There was a king who used daily to hear the Bhagavata
recited by a pundit. Every day, after explaining the sacred book, the pundit would say to the
king, 'O King, have you understood what I have said?' And every day the king would reply,
'You had better understand it first yourself.' The pundit would return home and think: 'Why
does the king talk to me that way day after day? I explain the texts to him so clearly, and he
says to me, "You had better understand it first yourself." What does he mean?' The pundit
used to practise spiritual discipline. A few days later he came to realize that God alone is
real and everything else-house, family, wealth, friends, name, and fame-illusory. Convinced
of the unreality of the world, he renounced it. As he left home he asked a man to take this
message to the king: 'O King, I now understand.'
Namaskar.
Dear friends,
Too much reading, even spiritual books, is bad, no doubt.
But why most of us are doing this?
One reason is that we are not able
to remain still. Summa Iruthal is
a difficult proposition for us.
Instead of spending time in watching TV, reading Filmfare etc., we read spiritual books. I think this is a better sadhana than watching TV and reading Filmfare.
Lakshmana Sarma, not being satisfied with Kavyakanta's Sad
Darsnam, wrote his own Sanskrit version. Not only that. He wrote,
altered, and rewrote and thus spent several months on that. Why?
He considered it as a spiritual sadhana. Sri Bhagavan Himself is said to have commented: Rewriting
Sad Darsanam itself is itself a sadhana for Lakshmana Sarma.
So was the case with Smt. Kanakmmal. For collected works of
Sri Bhagavan there are several commentaries right from Sivaprakasam Pillai, Arthur Osborne and others. But she chose to write a new one. Because she had taken lessons from Muruganar and perhaps thought that she could bring in Muruganar's interpretation to her new commentary.
I think for people who cannot be remaining still, spending time in reading / writing on spiritual matters can only be a second good alternative.
Sri Bhagavan Himself has said: "I did not spend time on all these preliminaries. Perhaps I might have completed them in my previous
births." Yes. He has. But we have not. Sri Bhagavan could do giripradakshina through the inner most route and even climb the Hill and reach the summit through the steep path. But we are used only to metalled road and even such giripradakshina, we find it difficult and take rest in many places in between.
*****
s/subramanian/friends,
An excerpt from The gospel of Sri Ramakrishna:
MASTER (to the pundit): "There are many scriptures like the Vedas. But one cannot realize
God without austerity and spiritual discipline. 'God cannot be found in the six systems, the
Vedas, or the Tantra.'
"But one should learn the contents of the scriptures and then act according to their
injunctions. A man lost a letter. He couldn't remember where he had left it. He began to
search for it with a lamp. After two or three people had searched, the letter was at last
found. The message in the letter was: 'Please send us five seers of sandesh and a piece of
wearing-cloth.' The man read it and then threw the letter away. There was no further need
of it; now all he had to do was to buy the five seers of sandesh and the piece of cloth.
Reading, hearing, and seeing
"Better than reading is hearing, and better than hearing is seeing. One understands the
scriptures better by hearing them from the lips of the guru or of a holy man. Then one
doesn't have to think about their non-essential part.
Hanuman said: 'Brother, I don't know much about the phase of the moon or the position of
the stars. I just contemplate Rama.'
"But seeing is far better than hearing. Then all doubts disappear. It is true that many things
are recorded in the scriptures; but all these are useless without the direct realization of God,
without devotion to His Lotus Feet, without purity of heart. The almanac forecasts the
rainfall of the year. But not a drop of water will you get by squeezing the almanac. No, not
even one drop.
"How long should one reason about the texts of the scriptures? So long as one does not
have direct realization of God. How long does the bee buzz about? As long as it is not
sitting on a flower. No sooner does it light on a flower and begin to sip honey than it keeps
quiet."
-----------------------------------
There are different types of Books and different ways of 'reading' them.
The 'Books' like Srimad Bhagavatham,The Gospel of Sri Ramakrishna,Letters from Sri Ramanasramam,etc belong to a class -They promote satsangha with the Great ones.They help us to be in the presence-As ThAkur says-"Better than reading is hearing, and better than hearing is seeing"-These help us to 'see'.This is why they are called 'darshanas'
We need to read the scriptures as 'Darshanas';this reading becomes sadhana.Just like a mother tells the story and feeds the child at the same time,without the child being conscious of the 'eating'-These Readings help nurture the spiritual well-being of the sadhaka.
s has rightly pointed out the subtle influence of the 'ego'-The direction of the 'ego' is outwards;its eagerness to rush to the public place to parade all that it has read and heard and seen.This is what the Master calls as 'reading'.
Better than this is hearing,and yet better than this is seeing.These take the sadhaka inwards and establishes him in the centre of his being.Instead of communication there is communion.
Namaskar.
Friends,
An excerpt from The gospel of Sri Ramakrishna where the Master recommends reading Books on devotion:
The Master asked M. about his friend Hari Babu.
M: "He has come here to pay you his respects. He lost his wife long ago."
MASTER (to Hari): "What kind of work do you do?"
M: "Nothing in particular. But at home he takes good care of his parents and his brothers
and sisters."
MASTER (with a smile): "How is that? You are like 'Elder, the pumpkin-cutter'. You are
neither a man of the world nor a devotee of God. That is not good. You must have seen the
sort of elderly man who lives in a family and is always ready, day or night, to entertain the
children. He sits in the parlour and smokes the hubble-bubble. With nothing in particular to
do, he leads a lazy life. Now and again he goes to the inner court and cuts a pumpkin; for,
since women do not cut pumpkins, they send the children to ask him to come and do it.
That is the extent of his usefulness-hence his nickname, 'Elder, the pumpkin-cutter'.
"You must do 'this' as well as 'that'. Do your duties in the world, and also fix your mind on
the Lotus Feet of the Lord. Read books of devotion like the Bhagavata or the life of
Chaitanya when you are alone and have nothing else to do."
It was about ten o'clock. Sri Ramakrishna finished a light supper of farina pudding and one
or two luchis. After saluting him, M. and his friend took their leave.
-----------------------------------
Namaskar.
Friends,
An excerpt from The gospel of Sri Ramakrishna,Chapter 25,Advice to Pandit sashadhar:
Master's advice to householders
The pundit entered the room with his friends. He had finished his devotions and was ready
to eat the refreshments. One of his companions asked the Master: "Shall we succeed in
spiritual life? Please tell us what our way is."
MASTER: "You all have the yearning for liberation. If an aspirant has yearning, that is
enough for him to realize God. Don't eat any food of the sraaddha ceremony. Live in the
world like an unchaste woman. She performs her household duties with great attention, but
her mind dwells day and night on her paramour. Perform your duties in the world but keep
your mind always fixed on God.
The pundit finished eating his refreshments.
MASTER (to the pundit): "You have read the Gita, no doubt. It says that there is a special
power of God in the man who is honoured and respected by all."
The pundit quoted the verse from the Gita.
MASTER: "You surely possess divine power."
PUNDIT: "Shall I labour with perseverance to finish the task that I have accepted?"
Sri Ramakrishna forced himself, as it were, to say, "Yes." He soon changed the
conversation.
MASTER: "One cannot but admit the manifestation of power. Vidyasagar once asked me,
'Has God given more power to some than to others?' I said to him: 'Certainly. Otherwise,
how can one man kill a hundred? If there is no special manifestation of power, then why is
Queen Victoria so much honoured and respected? Don't you admit it?' He agreed with me."
The pundit and his friends saluted the Master and were about to take their leave. Sri
Ramakrishna said to the pundit: "Come again. One hemp-smoker rejoices in the company
of another hemp-smoker. They even embrace each other. But they hide at the sight of
people not of their own kind. A cow licks the body of her calf; but she threatens a strange
cow with her horns." (All laugh.)
The pundit left the room. With a smile the Master said: "He has become 'diluted' even in
one day. Did you notice how modest he was? And he accepted everything I said."
Moonlight flooded the semicircular porch. Sri Ramakrishna was still seated there. M. was
about to leave.
MASTER (tenderly): "Must you go now?"
M.: "Yes, sir. Let me say good-bye."
MASTER: "I have been thinking of visiting the houses of the devotees. I want to visit yours
also. What do you say?"
M.: "That will be very fine."
-----------------------------------
There are a few wonderful things that we can learn and enjoy from this darshana:
1.How the Master encourages the Pandit-there is stuff in the pandit.
2.The immediate reaction of the pandit is the subtle assertion of the 'Ego':"Shall I labour with perseverance to finish the task that I have accepted?"
3.How the Master defly changes the conversation to what he told Vidyasagar.
4.The Master,all the same, encourages Sastsangha,that devotees enjoy sharing :One hemp-smoker rejoices in the company
of another hemp-smoker. They even embrace each other.
All of this is done with good humour and Love.
Subramanian is sharing all that interests him.I have this request/Suggestion:Please add a few lines as to what is it that interests one,that one values highly.This would help the readers to understand the 'context' and assimilate;The same is not required when it comes to the works like the Bhagavatham,The Gospel or the Letters which have a universal appeal and reach.
Namaskar.
Palate and Passion:
By Mangala Prasad Srivastava:
After the abduction of Sita by
Ravana from the Panchavati, Sri
Rama was grief stricken and
wandering here and there in
search of Sita. He was asking
the birds and beasts, trees and
creepers, about the whereabouts
of Sita.
Once, in the course of this
frantic search, it was dusk and
Sri Rama asked Lakshmana to build a hut as a shelter for the night. And then suddenly he asked Lakshmana to stop it, saying
that since they were in another
king's domain, they should obtain permission from the king of that place for constructing the hut; or else they would be branded as thieves. Lakshmana looked here and there and reported to Sri Rama, that there was no human habitation and no king whose permission could be sought. Sri Rama told him that every place, without exception, had a presiding deity and there must be one for that place too.
Lakshmana went deep into the forest to find the presiding deity
but none could be seen. He came back and reported that none was to be found anywhere. Sri Rama asked him to penetrate still deeper into the forest to find one. Lakshmana entered the deeper regions of the
forest and came back to Sri Rama
and reported his helplessness a second time. Sri Rama repeated his orders. Lakshmana obeyed the command and entered into the impenetrable forest once again.
At last he saw an old dilapidated temple of Siva. He thought that the deity in the temple was probably the Vanadevata [deity of the jungles] he was seeking for. While thus absorbed in thought, to his utter amazement he saw an aerial car descending from the heavens and a damsel of dazzling beauty emerging therefrom. The celestial beauty gave an enchanting dance with ravishing coquettishness and ascended back to heaven. She appeared in a flash and disappeared in a flash. Lakshmana could not make anything out of this spectacle and in utter bewilderment hurried back and reported the whole incident to Sri Rama. On hearing this, Sri Rama told Lakshmana that permission had been granted for him to build the hut. Lakshmana requested him to explain how the permission was granted and what the damsel and her dance could mean. Sri Rama explained:
All the creatures of the world are under the control of Jihva [tongue] and Upastha [generative organ] -- that is palate and passion. If one abandons these two, then there is nothing in the world to attract one. The home and the jungle are alike for one. Lakshmana! You were not shaken in the least by the scene of the dancing damsel and thus have conquered lust and passion. You have already controlled the palate by abstaining from the dainty dishes of the palace. Thus, hero as you are, you are fit to live anywhere without fear. You may build the hut.
[From Call Divine - old issue]
****
Subramanian,
Wonderful post on the Devotion of Sri Lakshmana-What an ideal he set!Did he ever sleep throughout the days of Exile!Exemplary service to the Lord,totally unmindful of all personal comforts.True conqueror of the senses!
Namaskar.
Bhagavan's Grace and Name:
[Swami Ramdas, Anandashram,
Kanhangad.]
Sri Ramana Maharshi was in all
respects a remarkable saint.
After realizing the Eternal, He
lived in the Eternal. His advent
was a veritable blessing on this
earth. By His contact, thousands were saved from the clutches of doubts and sorrow. He lived what He preached and preached what He lived. He exerted a wonderful influence and created in the hearts of ignorant men and women a consciousness of their inherent divinity. He awakened the sleeping soul to the awareness of its immortal and all blissful nature.
By His very presence He rid the hearts of people of their base
and unbridled passions. The faithful derived the greatest benefit by communion with Him.
Ramdas thinks it will not be inappropriate to recall here his own experience, thirty years ago at Tiruvannamalai and to describe how, by having darshan of Sri
Ramana Maharshi, he was prepared for the universal vision he had
a few days afterwards, on the sacred Arunachala. It came about this way.
Soon after Ramdas had the sagun darshan of God in the form of Sri Krishna, he left Mangalore as prompted by the Lord and went about wandering from place to place. In the course of these wanderings, God in His own mysterious way, took Ramdas to Tiruvannamalai. Ramdas' condition in those days was like that of a child, waiting always for mother's guidance. He had absolutely no sankalpas or plans of any sort. So when a Tamizhian sadhu asked Ramdas to accompany him to Tiruvannamalai, Ramdas readily obeyed and simply followed the sadhu. The latter took him to Sri Ramana Maharshi. The very sight of the Maharshi left an indelible impression on Ramdas. Sri Ramana Maharshi stands for Nirguna Brahman and universal vision. So He poured into Ramdas the necessary power and grace to obtain this vision.
contd.,
Dear Ravi,
One discourser said that when
Indrajit caused Lakshmana's fainting, he closed his eyes for the first time in almost 14 years!
Lakshmana's characterization is one
of the best in Ramayanam.
****
Bhagavan's Grace and Name:
By Swami Ramdas. continues....
After obtaining Maharshi's
darshan, Ramdas went up the
Arunachala and remained there
in a cave. During his stay in
the cave, Ramdas was chanting
Ram Mantra day and night. He had
absolutely no sleep and for food
he used to take only a small quantity of boiled rice, which
he himself prepared out of the alms he got. After twenty days'
stay in the cave, in the above manner, one morning Ramdas' eyes were filled with a strange dazzling light and he realized the presence of the Divine everywhere.
This new vision of the Universal gave him such waves of ecstatic bliss that he started running about here and there on the Hill, embracing the trees and rocks, shouting in joy. "This is my Ram, this is my Ram". He could not resist the rising ecstasy. This was his first experience of the universal vision.
Saints are beacons. They show the path to mankind. The influence of saints and sages like Sri Ramana Maharshi cannot be lost on the world. India is a chosen country, a land of religion. She is already roused and alert. She is fast shaking off her lethargy. By the blessing and power of our innumerable saints and rishis, India shall rise as a spiritual luminary to dispel the dark forces of chaos and destruction and restore a reign of concord, unity and peace among the nations of earth. In carrying out this mission, India's mission shall be universal love. Her ideals are based on the universal vision. Hence her motto should be universal service. Her watchword should be the Name of the universal God.
This Divine Name is pregnant with a power to transform the world. It can create light where there is darkness, love where there is hate, order where there is chaos, and happiness where there is misery. The Name can change the entire atmosphere of the world from one of bitterness. for the Name is God Himself. To bring nearer the day of human liberation from the sway of hatred and misery, the way is the assertion of the supremacy of God over all things and keeping the mind in tune with the Universal by chanting of the Divine Name. May the nectar of the Divine Name flow in ceaseless streams through the hearts of all devotees and usher in an age of harmony, brotherhood and peace in the world.
[From the Call Divine, January, 1954.]
concluded.
The Quintessence of
Sri Ramana's Teachings:
Dr. T.M.P. Mahadevan:
[The Call Divine, March 1956]
To the question "What is the quintessence of Sri Ramana's teachings?" I would say in reply:
"It is Vedanta". Vedanta is the quintessence of the teachings of
Sri Ramana. In fact, Sri Ramana came as the incarnation of the Vedantic truth. There was nothing in Sri Ramana that was un-Vedantic.
There is nothing in Vedanta that we cannot find the in the words, and even more, in the silence of Sri Ramana. But what is Vedanta? Vedanta is the end of knowledge, the goal of wisdom, the limit of all that we can know. That is what we call Vedanta.
Sri Ramana came to teach us the truth of non-dual experience. He started on this journey in the context of a great problem in life viz., the problem of death. The philosopher in India begins his career with facing the great problems of life; and there can be no greater life-problem than the problem of death. Some of the philosophers of Europe today, who call themselves existentialists, teach that the death is the most stunning problem in the individual's life. Death is not something which is far off. Death is not something which is to come in future. We are living every moment of our life with death confronting us. These philosophers tell us that death stares us in the face of every moment, and we have constantly to confront death, and finally we have to succumb to death. Now that is the gospel of existentialism.
But Sri Ramana began His journey, His grand march to the Spirit, in the context of His gravest problem in life viz., the problem of death; and no sooner He posed this problem than He discovered the lasting solution to it. He discovered death is a phenomenon, the death is an appearance which pertains only to the body. The soul is not subject to death. It is not born and it does not die. The Gitacharya teaches at the very beginning of his gospel, "The Self cannot be killed. The Self does not die. The Self is not born. Unborn, unassailable, unchanging, eternal is the Self."
A great truth was revealed to Sri Ramana in His house in Madurai, where as a schoolboy He had His experience of death and He faced it. He faced it in a heroic way and overcame it. He discovered the solution for it, and thus began the grand march of the Sage of Arunachala to the plenary experience that is Advaita.
What did Sri Ramana teach us? What is the way that He blazoned forth for the benefit of us who have to plod on the ultimate truth? The easiest way imaginable is the way of Self-enquiry, provided we open our eyes. Sri Ramana used to wonder why we find Vedanta difficult. It is vyavahara that ought to be difficult and not Vedanta, because we are the Self and Self enquiry ought to be the easiest process. But we are so much engrossed in the non-self, we have so much forgotten the Self, that the knowledge of the non-self seems easier to us and the knowledge of the Self seems difficult. If a person suffering from a serious malady does not know that he is will, there is very little chance of his being saved. To have a disease, and yet not to know that one has it, is something dreadful. All of us have this malady called samsara. But we imagine that this is the perfect health.
contd.,
The Quintessence of Sri
Ramana's Teachings:
continues...
Sri Sankara says in Sivananda
Lahari, "I am caught in this samsara. I revolve in it in a blind
folded fashion, thinking that it is the straight road to salvation. It is "asara" without essence, and yet I have learned to call it samsara, full of essence." The root cause of all our trouble, therefore, is ignorance.
Sri Ramana used to wonder why Vedanta tastes like a bitter pill in the mouths of people, and why they found find the method of Self enquiry difficult. Only if we change the twist that is in our personality, only if we free ourselves from the artificial knots in which we are tied up, we shall find that there is nothing easier, nothing smoother, nothing lovelier than Self enquiry.
And so, we have to adopt this path of inquiring into the nature of the
'I'. No one is unaware of the "I". No one can even function in the world except on the basis of "I". But only, each mistakes the pseudo "I" for the real "I". When one says, 'I am tall or I am short",
"I am stout or I am thin", he identifies the Self with a body. When one says, "I am bright or I am dull", "I have powers of imagination or I cannot remember", he identifies the Self with his mind. And so, it is wrong identification of the Self with a body and a mind, that is responsible for samsara. It is the pseudo "I" that must be unmasked. It parades in the garb of he "I" which is not its nature. Only if we inquire, if we analyze, shall we discover that the body is not "I", that the mind is not "I". I speak of my body, my mind, etc., Even as my table can only be possessed by me, so the body and mind can be only my possessions. They cannot be identified with the "I". And so, Sri Ramana tells us that we must inquire into the implications of the "I".
Thoughts appear every moment of our life; whether waking or in a dream our life consists of a series of thoughts. It is these thoughts that are mistaken for the true Self by a school of Buddhists called Vijnanavadins. How can a series of thoughts that are ceaselessly changing account for permanence and identity? If the mental flux were the "I", how is recognition possible? "I am the same as I was yesterday, I am the same person that I was a child". How is this recognition possible, if we are nothing more than a current of ideas, a ceaseless flux of thoughts? And therefore Sri Ramana and Vedanta declare that we are note a series of psychical presentations. Even to know that there is a series, there must be an abiding Self that we are.
Sri Ramana tells us: You inquire into the origin of thoughts, You inquire where the thoughts arise from? And if you inquire persistently, tenaciously, heroically, without getting down hearted, you will succeed, you will come to an experience where there are no thoughts at all. If you can trace thoughts to their origin, thoughts will cease. This is because thoughts are not real."
contd.,
R.Subramanian/Friends,
" You inquire into the origin of thoughts, You inquire where the thoughts arise from? "
What is the true nature of Enquiry?Is it to enquire into 'the Origin of thoughts' or is it to enquire into the sense of 'I'?
To assume that 'I' is a root thought is to smother enquiry.
What is the motivation?Are we to do this on account of someone else(even if it be Sri Bhagavan) advising us to do so,or is it something one is intrinsically impelled to do?What is the Nature of enquiry?
Namaskar.
Dear Ravi,
What I have understood is:
All thoughts sprout from the
first thought - I thought.
One should enquire into the
nature of I thought, which
is the mother of all thoughts.
The fact that when I thought
is not there in deep sleep,
and deep sleep gives sukam,
is itself a pointer that without
this I, one can have sukam permanently even in the waking state.
The motivation is that this
I thought gives us constant misery, worry, pain [and some
time, no doubt, happiness and pleasure, but mostly worry and
misery] and if I could overcome this I thought, I can be happy
for ever. Every day's deep sleep
gives us a glimpse of this happiness.
****
salutations to all:
Ravi:
i guess there is something else you have in mind :-). i doubt if you are asking either the definition of vichAra or the means/method to do it! what exactly is your query? :-)
R.Subramanian,
"'I' thought gives us constant misery, worry, pain [and some
time, no doubt, happiness and pleasure, but mostly worry and
misery] and if I could overcome this I thought, I can be happy"
If we have to Ratiocinate like this,is it enough?If we know something gives us misery ,why not simply drop it?unless we are enjoying the misery as well!
Is this 'motivation' enough?Is there nothing 'Positive' about self enquiry?Is this pursued under the threat of a 'Stick'(Danda as they call in Hindi)?
Namaskar.
R.Subramanian,
Here is an Excerpt from 'Talks with Sri Ramana Maharshi':
1st February, 1936
Talk 152.
Mrs. Kelly desired to know how she should best learn to meditate.
Sri Bhagavan asked if she had made japa (rolling beads as Roman
Catholics do). She said: “No”.
M.: Have you thought of God, His qualities, etc.?
D.: I have read, talked, etc. about such themes.
M.: Well, if the same be revolved in the mind without open expression
through the senses it is meditation.
D.: I mean meditation as signified in The Secret Path and Who am I?
M.: Long for it intensely so that the mind melts in devotion. After the
camphor burns away no residue is left. The mind is the camphor;
when it has resolved itself into the Self without leaving even the
slightest trace behind, it is Realisation of the Self."
-----------------------------------
Devotion is the key for self enquiry(self surrender),and it is synonymous with Jnana.Intense Love is the very nature of Enquiry-Atma Bhakti is atma vichara.If Love is there,Attention is automatically there.Without Love,there can be attempts to hold onto the 'I' fiercely but all such attempts can best be called as exercise in concentration only.They may yield some peace as any other one pointedness of mind does and the utility of such exercises are useful beginnings only.
Namaskar.
Dear Ravi,
We are not able to drop misery,
because it is for the mind/
body. Unless mind is vanquished
and body consciousness is
jettisoned, one cannot simply drop
misery or pain as it is. I believe still motivation is the sukam, happiness or bliss. This is shown in our daily deep sleep. One can fast even 20 days but one cannot avoid sleep for 20 days at a stretch. Sushupti is sukam. This sukam should also be had in jagrat. That is the whole motivation.
*****
Dear Ravi,
Then the question naturally
arises, 'Whether we should
drop happiness also?' I feel
that there is no need to
deliberately drop happiness; it
drops itself on its own. There is
nothing like 'permanent happiness'
or 'lasting happiness', they all end
in misery & pain only. The 'accused' and his company amassed
2.76 lakh crores and at some point
of time, all the collaborators of the scam might have been thinking
that they were going to be the richest of India. They ended up in misery. Osama Bil Laden might have enjoyed his victory in demolishing twin towers. He must have been very very happy on that day. But, he had to live in hiding for a number of years and with all efforts in hiding, he was traced and killed. Happiness comes both ways. When something good happens to us our loved ones or when misery happens to our enemies. In both the cases they do not last long. The only lasting Sukam or Bliss is Atma Sukam only.
"Who am I?" describes this process beautifully, step by step.
*****
Tiru KaNNokkam:
KaNNagan ma jnalathu kaN peRRa
kaarikaiyeer
KaNNaya pulam onRe aiyuNarvum
kavarnthu koLak
KaNNanodu thiNNanam kaNNiyar
tham KaNNukkum
KaNNaya RamaNanodu KaNNokkam
aadamo.
O girls, You are acting in this
world in swift anxiety to enjoy
this world. Towards His true
devotees, He uses only His eyes
to rob the five senses of true
devotees. For Krishna [KaNNan]
and KaNNappa Nayanar, who are known for their beautiful eyes, He remains as the eye of their eyes! We shall enjoy the eye-meeting-eye game with that Sri Ramana, who is the Self with in all.
*****
The Quintessence of Sri
Ramana's teachings:
Dr.T.M.P. Mahadevan:
continues....
It is the state of mindlessness
- amanihava, amansta - that
represents the true experience
of the non dual reality. It is
not something to which all of us
are strangers. No one is alien to it. For, one goes to it, everyday in sleep, without one's knowing it. The Upanishads explain tehis truth by means of an illustration. Even as man may walk over a buried treasure not knowing that there is treasure beneath his feet, we go to our true Self everyday in sleep without knowing that we have gone there. And so sushupti or sleep experience is common to us all, but we do not recognize the truth
implied therein, because in deep sleep, there is the veil of ignorance. Avidya beclouds the truth in sleep. If through Vedantic inquiry, the veil is lifted, the cloud is dispelled, then there will be no sorrow. This is the great truth taught by Sri Ramana.
Sri Ramana told us that all of us can adopt this path. Even a child can follow this road, and come to the final goal. No one can excuse himself from this path saying that it is something which is difficult for him. The self has to be lifted by the Self. In the words of Gita, "Do not depress the Self by the self. Lift the self by the Self." All our lower passions are the functionings of the so called 'self'. They can be sublimated, provided we adopt the path of Self enquiry. All problems can be solved if we inquire into the nature of the "I". Problems like "What is God?" "What is His nautre?" "Is He saguna or nirguna?" "Is He the Creator or the Preserver or the Destroyer?" "Has He a heaven of His own?" "Or, is He all pervading?" -- if they arise in you mind, Sri Ramana would say, "Ask who you are that put these questions. After all, it is you that are important. It is you that want to solve these problems. Have you known who you are before you try to solve these problems? If you ask that question, these problems would dissolve." And so, there is no point in posing a problem and remaining at the same level as the problem.
contd.,
The Quintessence of Sri
Ramana's Teachings:
continues....
The ultimate solution to any
problem that arises in Vedanta,
is to dissolve it in the highest
reality. Is it the problem of evil?
Do you ask the question: When did
evil begin? Who created evil? What
is its nature? Here again the solution of it lies in Self-enquiry. For whom is evil? Who am I that am tackling this problem of evil at all? So in this way, Sri Ramana wants us to answer every question imaginable in philosophy. This is not something which is difficult. It is easy. But situated as we are, habituated as we are to the paths which are wrong, to modes of life which are not our own, it now seems difficult.
And therefore, Sri Raman also said that the path of devotion is useful. We may attain the goal of perfection through self-surrender also. To those whose make-up is more emotional, the path of devotion is recommended. Ther is no conflict between bhakti and jnana. There is no conflict between paurusha Vedanta and prakriti Vedanta. Because we are prakritas as we are, we think that we are of this body, that we dwell in this body, that we possess this body. We have therefore to discipline ourselves in every way so that we may become fit for Self enquiry or self surrender. And so Sri Ramana rejected nothing that is of value to Vedanta. He admitted the efficacy of every sadhana -- of pranayama and Raja Yoga. These are also necessary.
Many complain that Sri Ramana did not stress Karma Yoga. But they are wrong. Karma Yoga is not a matter of theoretical teaching. Karma Yoga is a path which ought
to be shown by example, so that others may follow. No amount of theorizing about Karma Yoga will be helpful to any single soul. Those of us who saw Sri Ramana know perfectly what an ideal life He lived. He acted without attachment, without the ego. From the act of making leaf-plates upto the act of answering questions put to Him, all actions He went through without attachment. So Karma Yoga is not something which can be learned through books. The teacher has to teach the technique of Karma Yoga through concrete living. Now, that was exactly what Sri Ramana did in His life.
contd.,
The Quintessence of Sri
Ramana's teachings:
continues....
Lord Krishna says in the Gita:
"What the top men of society set
as an example by their conduct,
that others follow." For a particular great man, a certain
mode of action may not be
necessary; but in order that he
might not mislead those who are lower down, he has to adopt that mode of action. Look at me," says
Krishna, "Do I have anything to gain by work? There is nothing that I have to attain in all the three worlds, and yet I engage myself in action. What sort of action? I serve Arjuna as his charioteer, I was his horses, groom them, and yoke them to the chariot. And when the day's work is done, I untie them. What have I to gain by all these? And yet if I do not act, the rest of the world will follow me and come to ruin."
And so, Sri Ramana was acting. But in all that He did, there was no sense of egoity. One could find there Karma Yoga by example. And no better example of the ideal stithaprajna or trigunatita can we find than Sri Ramana. There He was unconcerned and yet concerned with everything. He could weep when someone wept and yet His weeping left no sorrow behind. He could be happy on hearing some welcome news and yet there was no attachment to what the news conveyed. He would read newspapers and know about all that happened, and yet there was around Him an atmosphere which was far above where the news occur and events happen. Thus He was a living example of the stithaprajna -- one to whom blame and praise were the same, heat and cold were identical.
To Sri Ramanaa, there was no distinction of high and low. All were the same to Him. He was not elated, His heart did not jump at the approach of an important person. He was not depressed if He was beaten or ill-used. Now, that was Vedanta in life. There was Vedanta in concreteness. It was to save us that the absolute spirit took shape in the form of Sri Ramana. It was to show anew the ancient part of Vedanta that it appeared in the form of Sri Ramana and dwelt at the Holy Arunachala for over half a century. To that Heart Center many from all over the world came and derived benefit.
Unless, everyday, every hour, and every minute that we live, we are conscious of that
Spirit [of Sri Ramana] we cannot progress towards our ultimate goal. If we remember this and shape our life in accordance with it, then we can deem ourselves as worthy children of the Sage Sri Ramana.
concluded.
R.Subramanian,
Both Happiness and Misery are not sufficient 'motivators' for a spiritual aspirant.Love can accept happiness and misery equally and remain unaffected by either.To gain this Love,the Sadhaka is prepared to accept endless pain or misery and abandon any degree of so called Happiness.
If Sleep can give Bliss,then Kumbhakarna must have been a Great siddha.All can seek the boon like Kumbakharna.
Happiness cannot be a Spiritual Goal.It may be the goal of Psychologists or psychiatrists.
Namaskar.
Dear Ravi,
I do not say that the happiness
in deep sleep is end in itself.
It is only a glimpse of what
Sukam could be if the mind is
suspended and body consciousness
is nil, and there is no knowledge
of time and space. Sri Bhagavan
Himself starts Who am I? only with
the example of sushupti.
Love is not altogether discarded. Love for Guru or God or love for
other beings is also essential to pursue our goal of liberation. Sri Bhagavan stressed the need for devotion to Guru and God and all living beings. Most of the 63 Saiva saints adopted only love as the marga for Siva Sayujyam. Love towards God or Guru starts with ego intact, but in due course love for love's sake materializes and there is no ego at all at the end. Sri Bhagavan's famous words Nin Ishtam En Ishtam is only indicating this. Love, melting in love is also highlighted by Saint Manikkavachagar and Saint Arunagiri Nathar. "Yane poi en nenjum poi, aanal vinaiyen azhuthal unnai peRalame" says
Manikkavachagar. Saint Arunagiri Natha says, "Azhuthu thozhuthu urugumavar aRai koovi aaLvathuvum." If I cry and pray to you, you will come with a war cry, 'I am here', and then rule over me."
That is precisely why Sri Bhagavan prescribed, love which matures as surrender and finally as total self surrender also. In fact He has said, self surrender and Self Inquiry are the two sides of the same coin.
In Self Inquiry, the ego is killed first. In Self Surrender, the ego is intact to begin with but become thinner and thinner and then finally disappears.
Sri Manikkavachagar says in Kovil Tirupadigam, Tiruvachakam, Verse 7:
You came today and blessed me,
The darkness in me has left as
if the Sun has arisen and driven
it away,
I am thinking without thinking,
Your grace with in me,
And realized that it is only You
and not I, are with in me!
Approaching, Approaching,
I became thinner and thinner
like the size of an atom and
then became one with You.
You are alone. There is nothing else.
Who can know this state?
Sri Bhagavan used to quote this
particular verse, on more than one
occasion.
******
Friends,
An excerpt from The gospel of Sri Ramakrishna:
Master's prayer
The devotees seated in the room looked at Sri Ramakrishna as he began to chant the sweet
name of the Divine Mother. After the chanting he began to pray. What was the need of
prayer to a soul in constant communion with God? Did he not rather want to teach erring
mortals how to pray? Addressing the Divine Mother, he said, "O Mother, I throw myself on
Thy mercy; I take shelter at Thy Hallowed Feet. I do not want bodily comforts; I do not
crave name and fame; I do not seek the eight occult powers. Be gracious and grant that I
may have pure love for Thee, a love unsmitten by desire, untainted by any selfish ends-a
love craved by the devotee for the sake of love alone. And grant me the favour, O mother,
that I may not be deluded by Thy world-bewitching maya, that I may never be attached to
the world, to 'woman and gold', conjured up by Thy inscrutable maya! O mother, there is no
one but thee whom I may call my own. Mother, I do not know how to worship; I am
without austerity; I have neither devotion nor knowledge. Be gracious, Mother, and out of
Thy infinite mercy grant me love for Thy Lotus Feet." Every word of this prayer, uttered
from the depths of his soul, stirred the minds of the devotees. The melody of his voice and
the childlike simplicity of his face touched their hearts very deeply.
Namaskar.
R.Subramanian,
I am posting the question again:
What is the true nature of Enquiry?Is it to enquire into 'the Origin of thoughts' or is it to enquire into the sense of 'I'?
Just to recap-I have asked-What is the motivation behind self-enquiry?Is it pursuit of happiness or is it pursued to get rid of misery?What exactly is it that goads one?.If you are pursuing this path,please answer based on your own reference and experience(however little and inadequate you think that may be).
Namaskar.
R.Subramanian,
"In Self Inquiry, the ego is killed first. In Self Surrender, the ego is intact to begin with but become thinner and thinner and then finally disappears."
If the Ego is unreal, why should it be Killed?Why do you think that Self Enquiry is 'instantaneous' and 'Self surrender' is Gradual.Recall Raja Janaka's one foot on the stirrup story?
Is Self Enquiry different than Self surrender?Are there two sides?
Namaskar.
If one is mature/ripe like Janaka (Surrender to the Guru) or Bhagavan (Self-Enquiry), the Ego destruction is immediate.
Dear Ravi,
There is no happiness in the
world. All worldly happiness
ends only misery. Hence in
ultimate analysis, there is
only misery in the world. But
still we pursue this, because
of our ego. The real happiness
is only Atma Sukam.
Self surrender is a slow process,
because like Sisyphus we carry
the load [of ego] with us. Sisyphus, says Albert Camus, in
his Myth of Sisyphus, is happy only when he reaches the summit of the hill with his load and then
the load [a huge rock which he pushed towards the summit due to a curse of God, Promethus] rolls down. He spends the night, without any load, atop the hill. That is the time, he is most happy, he is full of sukam. [Though the story
says that he had to come down again and then roll up the rock.
*****
Dear Ravi, Shankar,
I am not sure whether the king
Janaka did any self inquiry. The
story is silent about it. But he
acted on Guru's words, every word
of it. So Ashtavakra's Grace poured
forth and he attained mukti nilai,
Self realization. In his case, it
did not take long time. I agree
with Shankar Ganesh. Perhaps he
was ripe as gunpowder. It caught
fire immediately, upon honestly
and totally acting as per Guru's words.
*****
R.Subramanian
Do we find it comfortable to deal with our sense of 'I' and 'Me'?!!!
Is self-enquiry or self surrender possible under such circumstances?
Namaskar.
R.subramanian,
"There is no happiness in the
world. All worldly happiness
ends only misery. Hence in
ultimate analysis, there is
only misery in the world. But
still we pursue this, because
of our ego."
Shall we say-"I am not giving up the things of the world",instead of foisting it on the so called 'Ego'.If we know there is no 'Happiness in the world',then why are we pursuing it?
Namaskar.
Dear Ravi,
Yes. We are NOT comfortable
with this. Because our ego rises
time and again. Even a less salted
curry brings about discontent and
anger towards wife. It will take a long to over come this, at least in my case. But I am progressing,
I can say. You ask why should we foist it on ego, instead we can say, I do not want to the see the world.
Unfortunately we are not able to. Here when 'I' say I shall not see the world, it is the the ego which says that. Soon the ego, "I" will say, what is bad in the way and it makes you to see the world and enjoy the worldly pleasures. This again, will take a long time, at least in my case. But I can say I am progressing.
*****
R.Subramanian,
As long as the mind is divided-it is not possible to do self enquiry(undivided attention)or self surrender(undivided Love).How to unify the mind so that this undivided attention(same as undivided Love)is brought about?This is something that each one has to figure for oneself.
"A magic leverage suddenly is caught
That moves the veiled Ineffable's timeless will:
A prayer, a master act, a king idea
Can link man's strength to a transcendent Force."
Sri Aurobindo's 'Savitri'.
Whatever be 'that',even if it be just sweeping the outer precincts of a temple,or chanting a simple Hymn,or simply 'keeping quiet'-whatever be it,if done with heart and soul,with undivided attention(love)-all these can be effective sadhana.
What is asked of us is not 'Herculean effort' but only 'wholesome effort'.This is all that is required.
Once the 'Taste' for this is acquired,it will never be forgotten and this by itself will exercise the pull in the Right direction.
Namaskar.
Friends,
Wish to share this verse 26, Chapter 9 of Bhagavad Gita.
Chapter 9. The Most Confidential Knowledge
TEXT 26
patram puspam phalam toyam
yo me bhaktya prayacchati
tad aham bhakty-upahrtam
asnami prayatatmanah
SYNONYMS
patram--a leaf; puspam--a flower; phalam--a fruit; toyam--water; yah--whoever; me--unto Me; bhaktya--with devotion; prayacchati--offers; tat--that; aham--I; bhakti-upahrtam--offered in devotion; asnami--accept; prayata-atmanah--of one in pure consciousness.
TRANSLATION
If one offers Me with love and devotion a leaf, a flower, fruit or water, I will accept it.
-----------------------------------
This is a wonderful verse that can be taken literally as the basis of outer worship(pooja)-whatever is offered with Love is acceptable to the lord.
In a deeper sense,it means(to me!)-Do not bother whether one is a leaf,or a flower or a Fruit or simply water!(i.e whether one is ripe or unripe or whatever stage of ripeness!)-"if one offers oneself with love , I shall accept".
No need to strive to become 'ripe' or feel diffident about not being 'ripe'.
Namaskar.
On Renouncing Mukti:
K. Lakshmana Sarma:
[Call Divine April 1959]
The way taught by Buddha is now
known as the Hinayana, or the
lower path. In contradistinction
to it arose what is known as the
Mahayana, the great path. The
former prevails in Sri Lanka and
Burma. The latter in Tibet. This cult consists in the teaching of renunciation of nirvana or mukti,
and the one does this is styled a
bodhisattva. He dedicates himself to the salvation of others, himself remaining in a state of imperfection or bondage.
The Mahayanists explain that they
are followers of what Buddha taught
by example. The story goes that after he attained illumination under the bodhi tree at Gaya, Mara, the tempter came to Buddha and suggested that he should give up his physical body and enter nirvana. The term nirvana is usually rendered as annihilation,
but really means only egolessness,
exactly as taught by Bhagavan
Ramana. Buddha refused and continued to live in order to teach the way he had followed. This is described as renunciation of nirvana, and the Mahayanists claim that they are following this
example of Buddha.
Now the implication is that the followers of the so-called Hinayana are inferior, because the pursuit of nirvana, or deliverance, is selfishness. Is it so? And is this policy of Mahayana really superior? A question also arises, whether this new cult is strictly correct. On this question powerful light is thrown by the life and teachings of Sri Bhagavan, our Guru.
Vedanta has always maintained that no one can really be of any help to others, who is himself not free from the bonds of ignorance, and consequent imperfection. The query is: "How can one, who is himself unable to cross the ocean of worldliness, enable others to cross that ocean?"
contd.,
On Renouncing Mukti:
continues...
This is conclusive on the question
and Sri Bhagavan Himself has told
us that in order to do real good to others, or uplift the world,
one must qualify by attaining the
egoless state. So long as the ego
is retained, it disqualifies the
person for the task of uplifting the world. And because of the
retention of the ego, the effort
to save others without himself being saved may amount to a sin of
great seriousness, since the ego
has been described as the potency of all possible sins and defects of
character.
Love of deliverance is certainly
not wrong, because deliverance alone makes us truly and completely
unselfish. Egoism is described by
Sri Bhagavan as the original sin.
This must be guarded against always, till the ego is once for
all destroyed.
But how to understand the so-called
'renunciation of deliverance' by
Buddha, which is interpreted as setting an example for he followers of Mahayana Buddhism? The clue to understanding this is
Sri Bhagavan's teaching of the true nature of Mukti as the natural state - Sahaja Samadhi.
Mukti or Nirvana occurs automatically when the awareness of the real Self as identical with the supreme reality is experienced. After this the sage is no longer embodied and is hence not subject to bondage. He is thereafter a Jivanmukta. His deliverance and participation of
the supreme bliss of the real Self is not at all discounted by the apparent survival of the body for some years. Nothing is gained by the sage when the body ceases to live. The notion that real mukti or nirvana is won on the dissolution of the body only is due to our ignorance. Between Jivanmukti and Videhamukti, there is no real difference.
The position of Jivanmukta is just he same as that of God, the Lord of the Universe. God's activities in creating, maintenance and destroying and recreating the world do not at all detract from His true nature as Sat Chit Ananda. The same is the state of the Jivanmukta. He does not become free, or more free, after getting rid of the body. He is already free.
concluded.
Sinfulness is no Bar:
H.S. Spencer:
[Mountain Path - Jayanti 1995]
What is "sinfulness"? It is
merely the exhibition of certain
'vasanas' or tendencies of human
character which are against the Divine Moral Order. They are all
acquired traits and what is acquired can always be disowned
and thrown aside, because it is not inherent and germane but foreign to one's nature. In the words of Sri Ramana it might be said: "Countless vasanas or tendencies caused by the past karma reside in the mind. These have accumulated from time immemorial, through untold past lives." [Who am I?]. Such accumulations being foreign to our true nature, have at one time or another to be cast aside in our progress towards freedom which is our true nature. This, I submit, is Sri Bhagavan's special message to the world.
It is a message of brightness, and hope that has reverberated through the ages from Zarathushtra, Sri Krishna, Jesus Christ and Mohammed. It is based upon the essential Divinity of the human soul, however much it may be besmirched by non-human tendencies. The smudges the personality bears are a mere veneer that appears on the surface. They cannot permanently affect the Real Self within.
The more vigorous and determined the search for the Real Self within, the more rapidly does this tarnish of sin fall away. The search cleanses the Soul's vehicle. It is the impure state of the vehicle that is responsible for the persistence of vasanas. Once the vehicle is cleansed these vasanas die a natural death.
Sri Ramana has given to the world the easiest and most practicable method of Atma Vichara for Self Realization. As He says, "All scriptures, with one voice, declare that control of the mind is absolutely necessary for the attainment of salvation. Hence control of mind is the goal to be aimed at. [Who am I?] What easier and more practicable way can any one think of, for the purpose, than going to the very source of the mind through the simplest of simple enquiries, Who am I?
The Mind in the ultimate analysis is nothing but Consciousness. This Consciousness can only reside in some permanent part of the constitution of man and there is no other permanent part except the Soul, the individualized Atma, which is itself a particle of the Paramatma or Absolute Spirit. Sri Ramana's method of Atma Vichara for reaching the Real Self within is the easiest, shortest and most practicable path for reaching the goal of Self Realization.
concluded.
Buddha the Saviour:
[Swami Ramadas, Anandashram,
Kanhangadc.]
[From The Vision, May 1983]
Buddha is a veritable sun of
spiritual effulgence. He came
into the world more than 2500
years ago and his power and
glory still holds sway on a
large portion of humanity. He
is a redeemer and saviour of
souls, just as Krishna and Christ are. His burning renunciation, his absolute purity in thought, word
and deed, his heart throbbing with love and compassion towards all living creatures in the world, his illuminating presence that brings solace to sufferers caught in the grip of pain and misery stand out in bold relief whenever we meditate upon him.
The message of non-violence and love which issued forth from his divine lips so long a time ago, still reverberates and will reverberate throughout the
passage of time. It is a message which brings solace to the
aching heart of humanity. There is no period in the history of the world when this great message is more needed than at the present
time. The world has been and is
in throes of discontent, discord and distress, and Buddha's exhortation of love and peace can alone reveal the earth from its heavily pressing burden of ill-will, hate and injustice and the consequent agony of disaster and war. Buddha's teachings taken in their totality can be resolved into one illuminating short edict, namely, 'Give love for hate.' This brief sentence is pregnant with the greatest uplifting and divinizing power, and when it is followed with faith and surrender, it can transmute the life of a human being into one of supreme tranquility, light and beneficence.
Buddha never sought to define the ultimate Truth which all beings are in quest of, because Truth is
inexpressible. It is realized only by purifying our mind, emotions and actions and for achieving this end, he sets down certain rules of conduct, which if adopted, will lead the soul to a state of deliverance from the deep-seated ignorance with which it is enveloped. This deliverance or emancipation, Buddha calls Nirvana. Nirvana is the attainment of supreme inner freedom and peace in which the soul is freed from the thirst for sense objects and enjoyment accrued from them. He teaches that by negation or elimination of that which is
transitory or unreal, the ineffable Reality can be realized. He emphasizes that absolute purity is the only sure way to Nirvana. Compassion towards all beings is both the means and result of such
a realization.
Let us therefore learn from this great world teacher the lesson by following which we can make our lives in every way blessed, a great force for radiating love, light and peace towards all our fellow beings on this earth. It is by love that we find union with them. It is by love that we conquer our lower nature, base instincts and desires. It is by love that we ignite within us the flame of true wisdom and knowledge. It is love that makes our hands and feet engage themselves in service, without expectation of any reward, for healing the sorrow of the world. Buddha is the very embodiment of this love. May his love awaken the hearts of all beings, inspiring them to live together in perfect harmony and goodwill and establish thereby a lasting spirit of unity and brotherhood on this earth.
****
From the Teachings of Bhagavan
Sri Ramana Maharshi in His
Own Words:
Devotee: The Buddhists deny
the world whereas Hindu philosophy
admits its existence but calls it
unreal, isn't that so?
Bhagavan: It is only a difference
of point of view.
Devotee: They say that the world is created by Divine Energy, Shakti. Is the knowledge of unreality is due to the veiling by
illusion [Maya]?
Bhagavan: All admit creation by the
Divine Energy, but what is the nature of this energy? It must be in conformity with the nature of its creation.
Devotee: Are there degrees of illusion?
Bhagavan: Illusion itself is illusory. It must be seen
by somebody outside it, but how can such a seer be subject to it? So, how can he speak of degrees of it?
You see various scenes passing on a cinema screen. The fire seems to burn buildings to ashes. Water seems to wreck ships. But the screen on which pictures are projected remains unburnt and dry. Why? Because the pictures are unreal and screen real.
Similarly, reflections pass through a mirror but it is not affected at all by their number or quality.
In the same way, the world is a phenomenon upon the substratum of the single Reality, which is not affected by it in anyway. Reality is only One.
Talk of illusion is due only to the point of view. Change your viewpoint to that of Knowledge and you will perceive the universe only to be Brahman. Being now immersed in the world, you see it as real world; get beyond it and it will disappear and Reality alone will remain.
*****
Friends,
The stories of the 63 Saivaite saints(nAyanmArs)are ever a perennial source of inspiration.How Sri Bhagavan narrated the story of the Great Saint kannappa nAyanar is wonderfully captured in Sri T K Sundaresa Iyer's 'At the feet of Bhagavan' and I had posted it in this Blog.
I had also shared the story of 'Nandanar,the pariah saint'in the open thread(the one previous to this).
I wish to share the wonderful story of sOmAsimAra nAyanAr as narrated by our kAnchi mahAperiyavA-from volume 5 of Deivathin kural(Voice Divine).
-----------------------------------------------------------
Somaasi Maara Naayanaar. Let not the word Somaasi give you visions of an eatable! (The Somaasi and Samosa both are made with an outer layer of wheat batter enclosing some filling, fried in oil or ghee. They differ in the matter of what is filled inside. The first one Somaasi has a sweet filling of grated coconuts amongst other things, while a Samosa is a savoury filled with boiled and mashed potatoes!) Here the word Somaasi indicates that he or someone amongst his ancestors have conducted ‘Soma Yaagam’. He is given the title of ‘Somayya Ji’ which gets worn out by time, usage and changes in the languages and becomes ‘Somaasi’!)
105. Amongst Naayanmaar-s there are people from all walks of life, castes and creeds. From Nanadanar who was working in the farms as a pariah labourer, to KaNNappar a hunter, Adipatta Naayanaar from the fisherfolk, Thiru Neelakandar a potter; the list goes on to represent all the castes and clans including some kings and ministers amongst the 63 Naayanmaar-s! There are 12 Vaidic Bramins in that list, in which Somaasi Naayanaar is one!
continued......
Friends,
somAsi mAra nAyanAr continued...
There is a place by the name PeraLam in Tamil Nadu. A short distance away there are two villages close to each other namely, Ambar and Ambar-MaakaaLam. This Somaasi Maran is from the Ambar village. In his Thiru Thondattogai, Sundara Murthy Naayanaar refers to him as ‘Ambaraan Somaasi Maaran’. Between Ambar and Ambar MaakaaLam there is a Mandapam (stone building) which is said to be the place where ‘a Sukhla Yajur Veda Brahmin is said to have conducted a Soma Yaagam, available till date as a mute witness. Once a year in the Aayilyam star of the month of Vaikaasi they conduct a festival in memory of that Yaagam at that place. There are some interesting features in the story about that festival. I was intending to talk about those things only. When we cannot invite or invoke God’s presence on our own, we could do that through our Guru or any elder in that position’ is the message in that story.
107. In Periya PuraaNam it is mentioned that Somaasi Naayanaar had the opinion that simply through conduct of Yaagas alone, one could attain to the feet of Siva. Periya PuraaNam further says that he went to Sundara Murthy Naayanaar at Thiruvaroor and through his good offices attained to Siva Saayujyam, that is the exalted status of oneness with the Lord Siva. Those are the bare details in brief available in Periya PuraaNam. It is from the Sthala PuraaNam of the place where this event occurred that we get to know about how he conducted the Soma Yaaga. So despite not being very popularly known, since locally it is well known and since till date there are conduct of festivals in memory of the event, we can see that the story is authentic enough. Even when not popularly known the authenticity of the Sthala Puranaas are not in doubt. (For example Dr. U.V. Swaminatha Iyer was a great scholar in Tamil who has unearthed a whole world of Tamil literature from a scientific study of palm leaf scripts and restored them for posterity. He lived here in Madras in Thiruvanmiyur near the present day Adayar, as recently as the middle of the 20th Century! Luckily there is a Library of his books and research papers in Kala Kshetra, Adayar due to the efforts of Mrs. Rukmini Arundale. But for that, if you ask anybody in the environs of Thiruvaanmiyur today, you may not find a single person knowing anything about Dr. U.V. Swaminatha Iyer at all despite the fact that he is known by the popular title of ‘Tamizh Thatha!’)
continued....
Friends,
sOmAsi mAra nAyanAr continued....
“Through conducting Soma Yaaga we should please Siva. It is not enough to believe that our offerings go to Siva through the medium of the Fire God. Easwara himself should come and receive our offerings.” Somaasi Naayanaar was thinking on these lines and he was very keen that Siva himself should come to his Yaaga. But he was not very confident about his own worth and ability to make his wish come true. But he was also not ready to give up. Then he was in search of someone who was close enough to God Siva and wished to seek that person’s help in this effort of ensuring Siva’s presence in his Yaaga. It was then that he heard about Sundara Murthy SwamigaL!
Sundara Murthy SwamigaL was residing in Thiruvarur those days. The more he heard about this Sundara Murthy SwamigaL, more was the sense of wonder and awe! He was much different as compared to any devotee of Siva. Normally these devotees of Siva would be very economical about clothing and accessories. Lean and thin they will be almost undernourished. Never caring for wine, women and wealth, they will be all the time lost to the world in chanting of the Panchaksharam. Sundara Murthy Swamigal was much different from these norms!
He was more like a man about town, well dressed, well fed and attractively groomed! Known to be a regular visitor to women of easy virtue, he was not easily to be identified as to what type of a character he is! But reportedly he could get his wealth and women with the help of the very Easwara whom we find not so easy to even comprehend, let alone approach! Reportedly if the women get annoyed with him who else but Siva himself goes as a messenger on behalf of this Sundara Murthy SwamigaL! Then he resolves the misunderstanding or conflict and re-establishes the liaison! It seems in all freedom this Sundara Murthy SwamigaL could even talk flippantly, when annoyed with Siva!
111. Once he knowingly lied and lost his eye sight as a result. For that also he could get annoyed with Siva and say words to the effect, ‘vaazhndu podeere!’ that is to say,“That I have lost my eyesight, go and be happy now”! (Every fourth line in the Padigam named ‘MeeLaavadimai’ ends in this phrase ‘vaazhndu podeere!’) Thus this devotee of God could tick off at will. The more surprising thing is that God is ready to dance to his every whim and fancy! Sundara Murthy’s eye sight was restored in double quick time!
112. In another occasion there was a theft as a result of which Lord Siva was told, “What is the use of your being there at all? ‘Etthukirundeer?’” But God immediately rounded up the thieves and all the lost jewels and other valuables were recovered, much faster than modern day Police! Normally devotees of God are well behaved and soft of speech. But this man seems to have got all his wishes by being rough and tough enough with God that he got the sobriquet ‘Van Thondar’ to mean the ‘harsh devotee’! In his case God was always obliging enough too!
continued...
Friends,
sOmAsi mAra nAyanAr continued...
Thinking about the Van Thondar’s reputation, Somaasi Naayanaar decided that he was the man to be approached, especially because of the freedom and facility with which he could be so close and buddy-buddy with God! If Thiru Mazhisai Aazhwaar’s relationship with Bhujanga Sayana PerumaaL was such as to get the special name to PerumaaL as ‘Yatoktakaari’(MahAperiyavA has narrated wonderfully this story as well.I hope to post this later-ravi) here this Sundara Murthy SwamigaL’s relationship with Siva Perumaan was with equal facility and freedom! Our understanding and comprehension are rather limited about the ways of God and these great souls who are so friendly with God! We need not try to understand it also. It is enough if we avail the opportunity to cleanse our own minds and purify ourselves. Within our understanding and comprehension too our elders have shown many role models to follow in stories, Itihaasaas and PuraNas. It is enough if we draw the right lessons from them, like historical ideal characters such as Rama, Laxmana, Hanuman, Dharma Raja, Harischandra and such. One can always draw the right lessons from good and bad examples, as how to be and how not to be respectively!
If Sundara Murthy Naayanaar was in love with the girls Paravai and Sangili, we are not to immediately jump to conclusions and look down upon them. They were from other communities and one of them was from the community of prostitutes! Still we are not to see them in a poor light. From the beginning they have been referred as Paravai Naachiyaar and Sangili Naachiyaar with honour and respect! Who was Sundara Murthy Naayanaar? Who were those girls? At the time they were to be married legally as per the guide lines of Saastra why should this old Brahmin come and claim by an old worn out palm leaf that Sundara Murthy is his slave as per some undertaking by his great grandfather or somebody? Then why should this man happily follow him. Then it is further unexplainable that Easwara takes all that pain to get them together in wedlock! Then why should Easwara undertake to go as a deeply committed messenger on behalf of this Sundara Murthy to that woman of easy virtue!
The answer to all these questions is there in the early part of Periya PuraaNam! Either you take the whole thing as a Leela of God (known as ‘Thiru ViLaiyaadal’ by God) or believe that Sundara Murthy before his being born on earth was a Kinkara in Kailasa, the World of Siva! At that time he was known as Aalaala Sundarar and the two women in his life Paravai Naachiyaar and Sangili Naachiyaar were known as Kamalini and Aninditai, both maids as Parvathi’s servants. One day he came across these two girls and fell in love due to some residual vasana of their earlier lives! So they had to take birth on the earth to give fruition to the inexorable logic of balance Karma Vinai! But evidently they had the blessings of God to fulfil and enjoy their residual attraction for each other. That gets enacted on stage here on earth as part of Siva’s Thiru ViLaiyaadalgaL!(Divine Play)
continued...
Friends,
sOmAsi mAra nAyanAr story continued...
Like this, whatever is beyond our understanding and looks slightly out of the ordinary are explained with reasoning and logic in our PuraNas quite clearly. In our hurry with vested interest some of us are too quick to criticise on the one hand while on the other hand, innocent bystanders find it difficult to explain and feel diffident! When the reason has been given for some, it is in the rightness of things that we presume that there must be some logical reason for events and behaviour beyond our comprehension.
117. With regard to Paravai and Sangili Naachiyaar-s those who think less of Sundara Murthy should also take certain other details into consideration. Having legally wedded, when Sundara Murthy was about to start living with that wife, as a married couple, that this old man intruded in to their lives and claimed that Sundara Murthy was his slave. It was then that Sundara Murthy accepting his slavery went on visiting all the temple stations (kshetraadanam) behind the old man (whom he knew to be Parmaeswara himself, who had come to save him from worldly involvement as per his own request )! In one of those places, there was this Kotpuli Naayanaar who offered his two nubile daughters in marriage to Sundara Murthy. Those two girls Singadi and Vanappagai came in front and prostrated themselves in all humility to Sundara Murthy. Did he fall prey to the call of the flesh then? No. With equal humility and graciousness he accepted them as his two daughters! As further proof of this in the Padigam of that place he calls himself the father of Singadi, (as Singadiappan)! (Refer to Thiru Naattiyathaankudi Padigam starting ‘PooNaaNaavador’ in Tevaaram.)
Let me talk about this from another angle! In these stories of great people we see or hear or read about many of the events that are supposed to have happened in their lives. We also see as to how these events affected them and their minds. But in all this, we can never know as to what was the response and reaction in their hearts. What is revealed about that can only be limited. But their true response can be available only in the out pouring in poetical form arising from their very inner being!
Let Sundara Murthy Swami’s outer life be whatever, his true inner heart is revealed in his poems. They make us wonder as to how deep rooted can be the devotion of this man to be able to express such wonderful things that easily melt not only our hearts but our very being! For so many hundreds of years, so many generations of devotees have felt the intensity of his devotion through his songs! If we are not moved by those songs, it can only mean that we are dull idiots of the highest order! In one place he says, “...anne unnai allaal ini yaarai ninaikkene” meaning, ‘My dear Sir! If not you, whom can I think of?’ Another place he says, “...aththaa unakkaaLaai ini allen enalaame”, meaning that ‘I have become your man, can I deny this ever anymore?’ Then again he says, “...unai naan marakkinum, sollum naa namahsivaayave”, meaning ‘even if I forget you, this tongue of mine will continue to say only namasivaaya! It is anathema to think derogatively about him even for a fraction of a second! If he ordered or ticked off God even that was to show the world as to how easily God is accessible to the true devotee. Amongst the many paths of devotion there is one in which God is treated as a friend. In such a relationship along with love you could have some differences of opinion and some small tiffs. He had a special name as ‘thambiraan thozhar’. Thus while being the ‘Van Thondar’ who was harsh with God at times, goes on to sing ‘Thiruth-thondat Thogai’ in which he repeatedly says that he is subservient to every one of the 63 Nayanmaars! Now let us come back the Somaasi Naayanaar’s story!
continued....
Friends,
sOmAsi mAra nAyanAr story continued...
Somaasi Naayanaar who was in search of a suitable person, who could be the Guru to enable him to fetch Parameswara in the Yagnam that he was intending to organise, identified Sundara Murthy SwamigaL as the right person worthy of being approached. It was easily said than done. Because, Sundara Murthy SwamigaL was always surrounded by a bevy of devotees of Siva and so many others, no one could go near him easily! Like a King he was ever covered by an assembly of high and mighty. Though he was born in the family of Aadi – Saiva – Brahmins of Archagas who work in temples, he was adopted, bred and brought up by the regional King of Thiru Munaippaadi. He was moving in the high society of Chera – Sozha – PaNdya Kings most of the times. The kings were his friends, especially the Chera King. He had visited many temples with all the three kings, together known as the ‘MoovendargaL’. So mostly he had as big an entourage as a Royal Personae would have!
Somaasi Naayanaar thought about the method of approaching Sundara Murthy Naayanaar. “I am a poor Brahmin. How can I approach him and attract his attention? What sort of a present or gift can I take to him?” He used to do his daily Karma Anushtaanaas and have his lunch only at about one in the afternoon. The lunch was not an elaborate one of many courses. Without ever giving a chance for anyone to feel, “yaar ivan Paarpaan pidungith thinnaraan?” meaning, ‘who is this beggar Brahmin pestering us like a parasite’; he used to live the most simple life as required of him by the Saastraas! Without troubling anybody, not expecting any alms or dakshina, he would go to the river side and pick up the greens growing there. This he would give his wife to cook. No picking on other people! Only picking the naturally growing greens from the river bank! Now he got a bright idea as to why not take some greens to present to Sundara Murthy Naayanaar?
“It does not matter if I cannot get anything else, to give as a present to Sundara Murthy. These greens are really of a good quality and available plentifully. If I fetch these ‘DootuvaLai’ greens to his house every day, one day or the other he is likely to ask as to who is bringing these to his house and thereby I may get an opportunity to meet him, as he is likely to give me an audience! So, with subtlety he made the ‘DootuvaLai’ green go as a courier carrying his message. (In Tamil ‘Dootuvan’ means a person sent as a messenger!) Not only did he think about it, but put it in action too with utmost sincerity. Everyday not caring for his own discomfort this poor Brahmin walked his way to Thiruvaroor to deliver a wholesome bunch of this ‘DootuvaLai’ Keerai. (In Tamil ‘Keerai’ means edible green leaves.) He was resigned to the idea of waiting indefinitely. “We will quietly supply the greens. It is enough if it reaches the stomach of this noble great man, come what may!” That was the intention of Somaasi Maaran.
continued...
Friends,
sOmAsi mAra nAyanAr story continued...
Sundara Murthy was residing in Paravai Naachiyaar’s residence those days. That place was always a beehive of incessant activities of many people arriving and leaving in an endless procession. In that dynamic hubbub Somaasi Maaran never went anywhere near Sundara Murthy. He would quietly leave the bundle of DootuvaLai greens in the kitchen under the care of the cooks and leave. Paravai Naachiyaar was noticing that some Brahmin gentleman was regularly bringing these greens religiously every day. The least she could do was to ensure that the DootuvaLai Keerai was included in the menu and served to Sundara Murthy every day. She never had time to specifically talk about this Brahmin gentleman to Sundara Murthy.
It was the custom for Sundara Murthy to have food with a big gathering of the devotees of Siva. Either he will eat in silence fully absorbed in ‘Siva Dhyana’ or sharing the greatness of Siva with the devotees, while the food will also be shared between them! Before food and after food there will be ‘Naama Sankeerthanam’ or ‘Dhyaanam’ or ‘Aalaya Darshanam’ or he would be composing new poems. There was no occasion when the topic under discussion could be the Keerai- greens or the Brahmin Gentleman bringing it! Days were running into weeks and months. Somaasi Maaran was on his mission of delivering the Keerai-Greens every day uncaring for any pain in his legs due to walking all that distance or the delay caused for his own lunch!
Some day or the other the matter had to come to a head! Somaasi Maaran was crossing the river to come to Thiruvaroor every day. Once there was a flood in that river due to which it could not be crossed for some four or five days. He was feeling bad that he could not take the greens across to Sundara Murthy Swami’s place. Somaasi Maaran remained at home very reluctantly. By this process I suppose Easwara was playing into the event. He always plays with his cards held very close to his chest! When for four or five days continuously the DootuvaLai was not to be found in the food, Sundara Murthy particularly noticed it!
It is often the case that when things are going on routinely we may not notice and do so when something is missing in the routine! When there is a breeze on, we may not take note of it. By the same breeze if the window gets closed and it is sultry, we will at once notice that there is no breeze. Similarly the absence of DootuvaLai greens was noticed when it was missing for a few days continuously. On enquiry, Paravai Naachiyaar clarified that one Brahmin was quietly but regularly delivering the particular fresh greens every day and possibly due to the floods the delivery has been interrupted.
127. “Oh! How sad that I never noticed this for so long! Was that gentleman so sincerely and regularly doing this service never looking for any recognition or even a word of thanks, is it? Next time he comes please send him inside to meet me and also inform me at once! We must help him in whatever way we can”, said Sundara Murthy Swamigal. As Somaasi Maaran was aspiring to meet Sundara Murthy SwamigaL all these days, it was now the other way totally! This is the play by God, ‘Easwara Leela!’ The floods subsided in the river.
continued....
Friends,
sOmAsi mAra nAyanAr story continued...
“Thank God! The floods have receded and so, I can resume delivering the bunch of DootuvaLai greens once again”, thought Somaasi Maaran and went to Sundara Murthy’s place with the greens. He felt thrilled when he was told that Sundara Murthy would like to meet him! ‘Great man who could directly talk to Easwara, like we converse with each other and so it is God’s grace that I am going to meet him’, with that thought he went and prostrated at the feet of Sundara Murthy! Sundara Murthy was very pleased to meet him. He asked, “Who are you my dear Sir? You are being kind enough to supply these fresh greens every day uncaring for the personal discomfort to yourself!”
Though Somaasi Maaran was waiting for this opportunity only, with natural diffidence and shyness requested for a private audience saying, “I need one help from you. But can you kindly give me a few minutes in privacy?” Sundara Murthy realised that there is something big for which this man is fishing for. He said, “Dear Brahmin, do not think that I can make the impossible, possible! If it is within my abilities, I will try. So please tell me.” Somaasi Maaran insisted that there is nothing impossible for him and told him his wish in privacy. Having heard his wish of conducting Soma Yaaga in which he wished that God Parameswara should personally come and receive the Havis from his hands, his reply was this. “For God to come personally to your Soma Yaaga and receive the Havis directly from you is not a small matter. But, since I am indebted to you I will try and recommend your case. To do so or not is God’s Grace. Please do not think otherwise if I fail, that it is due to my not being sincere enough!”
He then went to the temple and told Thyagaraja Swami all the details of Somaasi Maaran’s request. For him to talk to God was quite a normal routine. Thyagaraja Swami’s reply was, “Sundaramurthy! There is nothing that I will not do for you. Whatever you wish will be done. That too if someone has done you a favour of providing fresh greens for you to eat, I am indebted to do him not only to return a favour but also give him a bonus! So, for your sake I will go to receive the Havis personally myself. But, if this Brahmin desires this so much, it will not be correct to go only in this get up. I will go to him in any form. If he correctly recognises me in that form well and good, I will receive the Havis myself! Then saying, “That is OK by me”, Sundara Murthy went and told Somaasi Maaran that God had agreed to come to his Soma Yaaga and left it at that. Somaasi Maaran’s happiness knew no bounds. He was thrilled and returned to Ambar MaakaaLam. He organised the Soma Yaaga taking help from all and sundry. On a good day in the month of Maasi when the Aslesha Star was in the ascendant, he arranged the conduct of the Soma Yaaga.
continued....
Friends,
sOmAsi mAra nAyanAr story contd...
The Homam was reaching the final stages when the Havis had to be given. Somaasi Maaran was anxious waiting for the God’s arrival, wondering whether he will or will not. Suddenly a crowd of seemingly poorly dressed, ill kept and stinking crowd of Pulaiyaas(low caste 'flesh eaters') rushed in the Yaaga mandapa beating drums and blowing on horns! The crowd was going round a central figure, who was evidently their leader. He was having four dogs on leash. Near him was his wife carrying a pot of some liquor which was spreading a rank smell all around. The Brahmins who were conducting the Yaaga felt that it was stupid on their part to have agreed to help this poor Brahmin! They were about to take to their heels, saying that the whole function had been spoiled and desecrated!
Somaasi Maaran was the only one happily sitting there. His long time ambition to get Easwara to visit his Yaaga was about to become true. His long and arduous service to Sundara Murthy Swami in all faith was about to bear fruits. His sincerity and Sundara Murthy Swami’s Anugraha had opened his eyes at the right time. He had passed in the test by God Parameswara! “The central figure, the leader of these Pulayaas is none other than the Siva Perumaan! He is holding the four Vedas as four dogs around him in a tight leash. Next to him the Lady holding the pot of liquor is AmbaaL Parvathy herself! All the people around him are the Bhootha Ghanas!(siva's demons).
In Kaasi also known as Banaras, our AachaaryaaL Adi Sankara too had been tested by Siva, who had come in the form of a Pulaiya that is someone who normally works in the cremation grounds by assisting in disposing of the dead bodies. Initially our AachaaryaaL told him to keep off and not to come near. Then when that man started discussing as to who is telling whom and as to if it is the body or the inner being; AachaaryaaL realised his blatant faux pas! Here Somaasi Maaran realised the truth on his own! That is why and how Somaasi Maaran became Somaasi Naayanaar!
134. In Rudram, while saying all that is seen as so many second and third person people or things are all different forms of the same Siva, prostrations are offered to each one of them as another form of Siva. It further says that the cashier, shop keeper, thief, shepherd, fisher man, police man, archer and the maker of the bow and arrows, potter, the cheat and pickpocket and so on(the list is not complete here); are all also the same Rudra! Similarly the Bhagawat Gita says that the brahmin who sees the cow and elephant being revered by ‘Go Puja and Gaja Puja’ as well as the mongrel and the country brute who eats the meat of the dog as equal; is the one who is truly learned and self realised and to be considered as divine amongst human beings!
continued....
Friends,
sOmAsi mAra nAyanAr story contd...
Somaasi Maara Naayanaar having sincerely waited for long, persevered in first cultivating friendship with Sundara Murthy Swami and then put in much effort in organizing the Soma Yaaga; when faced with this unruly crowd of country brutes was neither surprised nor disappointed. Being calm and pleasant; knowing the leader of the caboodle to be Easwara himself in another form; gave him the ‘Havis’. (The Havis is a word that has been used a number of times in this narrative. It means the essential material being offered in obeisance in the Yaaga.)
He told the other brahmins, “Please do not desert and runaway! It is the very God Rudra who has come disguised. Please believe me!” But they went away uncaring for his pleas.
When Somaasi Maaran brought the Havis, Siva displayed his Darshan seated on the bull Nandi with AmbaaL and all the Bhoota Ganaas. Somaasi Naayanaar’s life’s mission was complete and also ended there and then. He moved on to ‘Siva Loka Praapti of saalokam, sameepyam and saayujyam’! Those are the final three stages of ‘Saalokam – being in the same world as God, Saameepyam – being very close to God and Saayujyam – to merge in God with no trace of difference’! I told you this story to prove the point that even when we cannot have the vision of God on our own efforts, we can do so, with the help of those far advanced souls, who have an easy access to God!
Like inviting a cow nearer by showing some green leaves, by plucking and delivering the greens growing on the river banks wildly, Somaasi Maaran had obtained the gratitude of a man like Sundara Murthy who could ensure the arrival of God in his Yaaga! For this he had to first get hold of Sundara Murthy. After much deliberation he made use of what was the only thing available to him, the wild growth of greens on the river bank. May be the particular type of green leaves got the name ‘DootuvaLai or TooviLankeerai’ because that green was used as a courier! In the Vaishnava tradition also there is a similar story.
In Vaishnava Sampradaaya the Guru of Ramanujacharya was AaLavandaar. He was living a royal life of much involvement in the worldly affairs. MaNakkaal Nambi wished to turn AaLavandaar towards the spiritual way of life. Being a poor brahmin himself the only way he could attract this royal man’s attention was by sending DootuvaLai greens. The only difference between the two stories is that, there the sender of the greens was the one who became the Guru of the recipient! Whatever it is, the DootuvaLai was the go-between in that story too, in getting them together! Coming back to our point, we need not bother with Easwara. Guru will do most sufficiently, through whom we can get God also! All that we have to do in turn for Guru’s help is only being devoted to him. For everything the root is trust and faith that he will certainly do the best for us.
concluded.
Namaskar.
Dear Ravi,
Thank you very much for your
wonderful serial-posts on
Somasimara Nayanar and Sundara
murthy Swamigal. Only yesterday,
I have started reading Periya
Puranam. After reading 11
Tirumurais, I started the 12th
Periya Puranam or Tiru Thondar
Puranam only last evening. So
your posts are wonderful coincidence for my reading Periya
Puranam.
The "dhootuvalai" inner meaning
is wonderful. I am reading this
for the first time, as told by
Maha Periyava.
Somasimara's Yaga had been the most perfect Yaga, for Siva to
come in person, though in disguise. He also came to Sri
Sankara in Kasi as a pariah with four dogs. Then came Sri Sankara's
Maneesha Panchakam. I think Siva
always comes in such disguised fashion.
There are only 5 verses on Somasi
Mara Nayanar in Periya Puranam. The verses mention about his friendship with Sundaramurthy, his incessant chanting of Namasivaya
everyday and then the Soma Yogam. It also says that he had conquered 5 senses along with the mind. His
Guru caused Siva to come and attend his Yaga and have the havir bhagam. So he had darshan of Guru and then Siva and attained Sivalokam.
Sundarmurthy's story is also a piece of wonderful turning points.
Siva came as an old Brahmin and stopped his regular wedding. But he made Sundaramurthy to marry two wives later! When Sundaramurthy was in Kailasa, [as Aalala Sundaran], he once looked at the two girls with love while they were plucking flowers in the garden and so Siva made him to take a birth. These two girls also came down to earth to marry Sundaramurthy in Tiruvarur and Tiruvotriyur.
One saint poet sings O Siva! Your feet are not even fathomed by Hari but with that feet, you walked twice as a messenger to settle the quarrel of Paravai with Sundaramurthy, who can fathom your sport?
Nice posts. It is a pleasure to
read them this morning. Thanks
once again.
I covered all the 63 Saints in Graham's blog over a period of one month. But I did not verify Periya Puranam or Maha Periyava's discourses. I went merely on the
basis of Kripananda Variyar's
prose narration.
******
The Maharshi and the Giant:
Rosalind Christian.
[From Mountain Path, December 1989
and December 1990]
"Mannikin, open the gate" said the
Giant. "I won't} said the
Cowherd. So it was that the Strong Brother, who is body and the first
quester on the road to Realization,
defies a hideous giant who has seized three of his cows. So, preferring to die rather than fail in his task, the herdsman faces his first enemy. But who might this giant be? The Celtic story gives us some clear hints. In a land where the pasture has become poor and bare, the giant fences off stretches of fine grass which he guards with the utmost ferocity. Yet he has no cows of his own to pasture there! We seem to have a picture of amassing wealth for its own sake.
Ancient story tellers, loved the giants, creations which lent themselves to endless embellishment. Their size and cruelty became more and more horrendous -- details enjoyed b all. For example, Heracles, very much a Greek evolvement from the Strong Brother, had also to guard a famous herd from the ravages of a monstrous thief born with three heads, six hands and three bodies joined at the waist, whose thre mouths breathed fire. When Heracles heard his missing kin lowing from behind a massive boulder, he tossed it away like a pebble and ground the thief's face to pulp!
So that's that. But in the Celtic story there is titanic straggle which brings the Strong Brother to his knees and almost his last gasp. Indeed, without three friends, he would have been lost and the Giant would have defeated him as he had defeated all who came before.
The three friends were a wolf, a hawk and a fox. In their gratitude, each had promised success in this lad's hour of need. So, when his knees began to quake and his heart began to fail, the Strong Brother remembered his friend.
"He thought of a wolf and he was a wolf. And he gave the
Giant a little easy lift, knocked him down and stood on him."
So -- in the end -- it is easy! How is it done. First we have to decide who the "Giant" can be. It is not hard. I think, to read this symbol, the hints given by the Celtic variant are so specific and direct. The 'Giant' is Greed -- whom the Buddha also names as the first enemy. Always wherever he is found, his main attribute is size, whether he is some strong child bullying a smaller and weaker, or some giant syndicate insuring itself against competition. The fight with Giant Greed is one of the worst ordeals with the Strong Son has to face. Yet at last the victory seems easy. There is a basic hint here abou8t the nature and endeavour, which is that effort and attainment seems to come quite separately. Firs all struggle and no success, and then, quite suddenly, a sense of ease and power. Moreover, and this is the main point, the Strong Brother suddenly gets the measure of his adversary.
He thought of a wolf and he was a wolf.
contd.,
Are you really Doing Anything?
Walk, eat, drink, sleep, meditate; but never think that you are the one who is doing these things. The thought that you are are doing something is the thought that is poisoning your life. —Because once you think that you are doing something, you will start to think that you need to be doing something else to put yourself in a better situation.
You don't have to do anything to experience the nectar of the Self. All you need to do is drop the idea that you are doing anything at all.
Annamalai Swami ~ Final Talks
The Maharshi and the Giant:
continues....
He suddenly sees who is his
adversary really is. There is the realization that he carries the rapacious 'wolf' "within himself."
Directly this lad sees 'who' this Giant really is, and 'where' he really is, then he can cut his adversary's huge proportions down to size. The struggle is contained and the outcome is easy. Self aggrandizement through many lifetimes has left its legacy --
the power of the wolf, the cunning of the fox, and the eyes of the hawk. So the weapons are ready for the strong brother, to stamp on Giant Greed -- who is indeed himself.
All this is summed up in what is certainly the world's easiest recorded joke. It is the tale of a Giant who is a deadly threat to the hero. One day the Giant asks to be told the hero's name. 'Myself', comes the reply. Later the hero falls upon the Giant, who yells for help. 'Who is hurting you?' call his friends. 'Myself,
Myself'. "O well", they grumble,
'what can we do?' So myself was slain by my Self! This immensely ancient jest may also turn out to be of the world's most subtle little pieces of wisdom! A previous existence must have seen the death of Giant
Greed for Sri Ramana Maharshi.
He called nothing His. He never asked for anything. He accepted the food and clothing that was necessary, that was all. The only outer gifts that one could make were fruits and flowers. And gifts were taken to the dining hall and shared among all equally.....An attendant was placing a quarter
mango on each person's leaf, and slipped a half mango on that of Sri Bhagavan. And He angrily put it back and took a smaller piece. [Ramana Arunachala, A. Osborne]
The Strong Brother too believed in fair share. And had won the friendship of the animals by dividing some food fairly between them. He too could be angry, as when He saw His poor starving cattle and the giant's rich pasture.
contd.,
salutations to all:
Ravi:
thanks for the wonderful posts on sOmAsi mAra nAyanAr :-))). in particular, totally relished the description of sundarar :-))). though i revere sambandhar & appar and relish their exquisite poetical outpourings, yet it's towards sundarar that i've had an unexplained affinity to; i sort-of like that seeming brashness with which the lord is at his beck & call :-). no requests, only demands! of course, the one from whom it's demanded may or may not honour it, but that's beside the point. i sincerely sympathise those who owing to their lack of tamizh may never get to soak themselves in the nectar of the tEvAram :-(. at least, those who have been brought to bhagavAn and wish to read his compositions must also make a sincere effort to learn tamizh; after all, the best works in any language have to be necessarily read only in that very langauge. as much as the tragedy of macbeth can be felt only if read in the language shakespeare wrote, likewise english translations of tamizh devotional works are not even close to a pale imitation of the original! 'van thondar' vAzhga :-)))
The Maharshi and the Giant:
continues...
In the ancient Celtic story three
brothers set out to win their
fortune. The first two succeed
so wonderfully well that the third
brother reaches the Golden Castle
with seemingly effortless success.
But, alas, an act of disobedience
to the Princess of the Castle,
destroys all this rich inner world. The Simple Brother wakes to find himself in the harsh, everyday world outside. Nor can he perceive the smallest opening in the mighty rampart of the castle.
But this lad had animal friends, and from the humblest and the most industrious of these he gains help. In the guise of an ant, he scales the castle walls and, at last, wins his way back to the rich apartment that had been his of yore. But, there in his very own bed, lies a hideous giant!
One wonders how to define this last enemy. The sum of all greeds of body, mind and spirit? Certainly greed for aggrandizement on the spiritual plane is the most deadly greed of all -- as Jesus makes clear in his scathing attack on the Pharisees. Only after a long pleading will the Entity of the Golden Castle tell the Simple Brother something about the enemy.
"You cannot slay him", she says, "it is not in himself that his life is at all."
Then she tells him where a special egg is hidden, and adds,
"Nothing is that will kill this giant but to smite him with that egg!"
Brewer, in his Dictionary of Phrase and Fable, tells us that the Phoenicians, the Egyptians, Hindus, Japanese and many other ancient nations maintain that the world was hatched from an egg made by the Creator. Orpheus too, it says, speaks of this egg. Unfortunately, I have not the training to evaluate this statement, but I have seen it made elsewhere, and always with the dismissive view that here we hardly bother our heads about now. But none of nations,
mentioned by Brewer are merely primitive, ancient yes, but sophisticated too. Here, I think, we have another example of our failure to read a symbol.
Contd.,
The Maharshi and the Giant:
continues....
The egg, so to speak, a wonderful
technological device which both
feeds and protects the embryo chick till it is mature! Then it breaks the shell and flies! Could we give a symbolic meaning to this 'egg'? Could we suggest encapsulated consciousness? Our world-view, as the Maharshi tells us, is limited -- it has a 'wall'
or 'hard shell' round it. "The fact is man considers himself limited." [Talks].
This encapsulated consciousness is both man's inheritance, and something assiduously cultivated by him. Each ego-mind has its world picture, and each sets up
demarcation lines beyond which it is not prepared to go. On July 21,
1935, the Maharshi said:
Bhuma [Perfection] alone is. It is Infinite. There arises from it finite consciousness taking on
an Upadhi [limiting adjunct]. This is abhasa or reflection. Merge this individual consciousness into the Supreme One. That is what should be done. [Talks].
Isn't the Princess of Golden Castle saying just the same thing? Is 'she' not saying, "Take the
'egg' of finite consciousness and hurl it at this horrible Giant which you have created and who so persecutes you -- sleeping in your
bed, disturbing your sleep, and filling you with anxiety and desires. The 'egg' will shatter,
the Giant will die, and the soul will escape into Liberation. Or, as we would say, it is ego-mind that stands between the seeker and the Atman or the Self.
Concluded.
The Teachings of Sri Ramana
Maharshi: Affinity with
Buddhism:
Arthur Osborne:
[From Ramana Arunachala, Sri
Ramanasramam, 1951]
It is reported that Sri Bhagavan
Ramana was asked once why the
Lord Buddha refused to answer questions about the afterlife and that He replied: "Perhaps, he was
more concerned with the real work of guiding man towards Self Realization, than with satisfying useless curiosity." There is a very great similarity between the teaching of this Jivanmukta born in modern times and that of the Blessed One. And there could be no better proof that it was the pure
essence of Hindu spirituality that the Buddha taught, leaving aside only the incidentals.
I am not referring to Buddhist Cosmology, which, indeed, figures much less in the teaching of the Buddha than in that part of his later exponents, but to the great central theme of his teaching; that attachment to illusion binds man to the cycle of birth and death and to suffering, and that enlightenment brings release. Naturally, this basic truth can be found in one form or another in all spiritual teaching, but in that of the Buddha, as of Sri Bhagavan's, it is the central theme. As a result, there was in both cases, the direct injunction to turn from illusion and seek enlightenment rather than the more indirect promise of reward for virtue and threat of punishment for sin. I say 'more indirect' not only because such teaching cloaks under a moral appeal what can be presented more simply as pure law of cause and effect, but also because it fastens the eyes and aspirations of its followers of its followers on states intermediary between this world and the absolute reality of the Self or Nirvana states, which, though higher and more real than the present life, are also illusory in the ultimate truth of Advaita.
This refusal to prescribe any lesser goal or recognize any contingent reality made Sri Bhagavan, like the Buddha, unwilling to speak about the
afterlife. When asked: "What shall I be when I die?" He answered, "Why do you want to know what you will be when you die before you know what you are now? First find out what you are now." That is to say: seek the ultimate truth of the Self which alone is behind the appearance of this or any other life. He even said explicitly, "But people do not like even to hear of this truth, whereas they are eager to know what lies beyond, about heaven and hell and reincarnation. Because people love mystery and not the truth, religions cater to them so as to eventually bring them round to the Self. Whatever be the means adopted, you must at last return to the Self, so why not abide in the Self here and now?"
contd.,
Some titbits about Periya
Puranam:
1. The invocatory verse in
Periya Puranam, Ulahelam uNarnthu
... is said to have been given
by Nataraja Himself to Sekkizhar.
2. The invocatory verse has got
63 letters [after omitting dotted
consonants] representing 63 saints.
3. Among the 4000+ verses of
Periya Puranam, about 2000 verses
describe only the life of Tiru
Jnana Sambandhar. Hence there is a
saying that "Puranam paathi [half]
PiLLai [son] paathi [half].
4. Ramalinga Swamigal says that he
loves most the three saints among
the 63 Saints. He says that he cannot do any of the acts of these
three to attain Siva.
VaaLaal mahavarinthu ootta vallen
allen...
I cannot cut my son and feed
Siva...
Mathuraitha chooLal iLamai thuRakka
vallen allen...
Because my wife swore saying "Tiru
Neelakantam, do not touch me",
I cannot forego all my young years.
NaaLirandu NaaLil kaN appi unnai adaiya vallen allen...
I cannot show you devotion of high order to the extent of scourging
my eyes and fix them on you, in
4 + 2 = six days... {This refers to KaNNapar]
He finishes the poem saying, how then can I attain you Siva?
*****
Dear Ravi,
The decad MaRRupaRRenakkinRi
...nan maRakinum chollum naa
namasivyave... was composed by
Sundaramurthy in a town called
Tirupandi Kodumudi [today it is
called Kodumudi] which is about
40 kms from Erode in Tamizh Nadu.
These verses are to be sung in
PaN, 'Pazham Panchuram' [which is
today called Sankarabharanam.
Muruganar has composed
Tiruchuzhial Padigam in Sri
Ramana Sannidhi Murai on the same
fashion and this can also be sung
in Sankarabharanam. The verses
of Muruganar end 'nan maRakkinu
naach choollum unRan namame!...
Periya Puranam is a veritable
treasure.
*****
Nalvar, the Great Four Saiva
Saints:
These are Tiru Jnana
Sambandhar, Tiru Navukkarasar,
Sundaramurthy and Manikkavachagar.
Of course, Manikkavachagar is not
among the 63 saints. His time is
a historical mystery.
Siva took charge and ruled over
these four [AaL koLLuthal in
Tamizh] in four different manner:
Jnana Sambandhar - Palai koduthu,
by giving milk.
Navukkarasar - Soolai koduthu -
by giving colic pain.
Sundarmurthy - Olai kodutthu -
by giving a palm leaf which read that he was a life time slave for Siva.
Manikkavachagar - Kaalai Koduthu -
by extending his feet as Guru
in Tiruperundurai, under a Kurundai
tree.
******
Dear Ravi,
Nalvar - Four Great Saiva
Saints:
Again about the four saints,
it is said, Tiru Jnana Sambandhar
sang about "Thannai" i.e about himself as the proud son of Siva.
Tirunavukkarasar sang about "Ennai"
that is he sang only about Siva.
Sundarmurthy sang about "Ponnai"
that is, asking for gold, rice etc., Manikkavachagar 'pennagap paadinaar'. Manikkavachagar sang as if he was a lady love.
******
R.Subramanian/s/Friends,
Indeed Sri MahAperiyavA's narration of sOmAsi mAra nAyanAr and the redoubtable sundara murthy nAyanAr is a real treat.The translation of these talks of paramAchAya is by Lt.col KTSV sarma and it is truly excellent.I have copied it from the posts in this wonderful blog:
http://advaitham.blogspot.com/2011_07_01_archive.html
What a treasure trove is mahaperiyava and what a delightful way of narrating these stories.What a wealth of detail,covering all fine nuances!Truly wonderful.How fortunate are the ones who heard the talks in person!To read the deivathin kural is to sit at the feet of this Great Master,listening to his nectarine words of wisdom.
s,Yes,'Van Thondar vAzhga'!
Subramanian,thanks very much for sharing those tidbits on periya puranam and nAlvar.
Namaskar.
heyjude,
"All you need to do is drop the idea that you are doing anything at all."
How simply swami has expressed the subtle truth!only the idea of 'doer' is to be seen as false and dropped(or it drops!)and not the doing per se.
Namaskar.
Friends,
We often find this theme in the Hymns of the Great ones-“...unai naan marakkinum, sollum naa namahsivaayave”, meaning ‘even if I forget you, this tongue of mine will continue to say only namasivaaya!
The forgetfulness referred to is vastly different than the forget fulness of the mind.Similiarly the 'the tongue continuing to say only namasivaaya' is vastly different than sheer habit driven repetition,like that of a parrot.
The Great ones when absorbed totally in pure consciousness are not even aware of the 'I',where then is the question of Remembrance or consciousness of the Lord!In this sense there is 'forgetfulness'!Even in this state of forgetfulness the tongue delightsin chanting the namenamasivaaya.
This is what is called ajapa-where the japa takes hold of the devotee and not the other way round.Strangely in this ajapa,the 'tongue chanting' is higher than 'mental repetition'!!!
The Tongue seems to take on an independant character and takes delight in chanting the divine name as if it does not want to be left out of the party!The Hymns of the Great ones surfaced like this only!They were uttered by them and not written down!
Namaskar.
Friends,
An excerpt from the gospel of Sri Ramakrishna:
Sunday, December 30, 1883
At three o'clock in the afternoon, while M. was walking up and down under a tree, a
devotee came to him and said that the Master had sent for him. M. went to Sri
Ramakrishna's room and found a number of devotees there. He saluted the Master.
Ram, Kedar, and others had arrived from Calcutta. Ram had brought with him the
Vedantist monk whom the Master had visited near his garden a few days earlier. On that
occasion Sri Ramakrishna had asked him to bring the sadhu to Dakshineswar.
The monk was sitting on the small couch with the Master. They were talking happily in
Hindusthani.
MASTER: "What do you feel about all this?"
MONK: "It is all like a dream."
MASTER: "Brahman alone is real and the world illusory. Well sir, what is Brahman?"
MONK: "Brahman is the Sound. It is Om."
MASTER: "But there must be something indicated by the sound. Isn't that so?"
MONK: "That Itself is the thing indicated as well as the indicator."
At these words Sri Ramakrishna went into samadhi and sat motionless. The monk and the
devotees looked wonderingly at him in his ecstatic condition. Kedar said to the monk:
"Look at him, sir. This is samadhi."
The monk had read of samadhi but had never seen it before. After a few minutes the Master
began gradually to come down to the normal plane of consciousness. He said to the Divine
Mother: "Mother, I want to be normal. Please don't make me unconscious. I should like to
talk to the sadhu about Satchidananda. Mother, I want to be merry talking about
Satchidananda."
The monk was amazed to see the Master's condition and to hear these words. Sri
Ramakrishna said to him: "Please do away with your 'I am He'. Let us now keep 'I' and
'Thou' to enjoy the fun."
A little later the Master was walking in the Panchavati with Ram, Kedar, M., and the other
devotees.
Namaskar.
When Dry 'Jnana' Ridiculed
Maudlin Bhakti!
[A Poem by J. Jayaraman,
Mountain Path, June 1995]
Too poor am I for 'Jnana'
prattle Ego's own eristic rattle
Elenchus coated Catch 22
The heady egg-and-chicken brew
Of seeker-sought solipsism
Of Jnana-bhakti vis-a-vis m.
Avoid would you a missing mind?
Or Void an absence you'd ne'er
find?
This bhakti-jnana juggernaut
Can only roll with karta caught!
To hug a-I-one ness 'yond the
two and understand the "me"
in you
One needs one-pointed devotion
To Self, that's God,
that Love-Light-Ocean.
*****
The Teaching of Sri Ramana
Maharsh: Affinity with Buddhism:
[Arthur Osborne]
continues....
Preoccupation with higher and
yet still contingent states implies on the level of reality on which the Self is God, and the worshipper is separate from God; but in the ultimate truth there is no duality. Therefore, when asked
about God, Sri Bhagavan replied:
"Why do you want to know what God is, before you know what you are? First find out what you are." That is: Why stop at even the highest
manifestation of the Self which you are. Or, as He put it more
explicitly: "There is no God apart from the Self, for if there, he would be a Self-less God, which would be absurd.
True, Sri Bhagavan often spoke of God, but that was a concession, for so long as the conception of he individual self as real and separate being continues, the conception of God as the Creator, Lover, and Judge of that being must also continue. Sri Bhagavan was willing to speak to each person IN THE IDIOM OF THAT PERSON'S UNDERSTANDING, but to those who would open their hearts to His teaching, He pronounced only the final truth: That there is no God and no you, apare from the Self.
If someone who call themselves Buddhists and others who attack Buddhism dub the Buddha's refusal to speak of God atheism, and his refusal to describe the afterlife 'materialism', that is mere ignorance. Below the level of God-and-man is the illusion of the ego alone, as above it is the reality of the Self alone. Below the appearance of higher worlds is that of this physical world, as above it, is the formless Self, and they have mistaken the lowest for the highest.
Like the Buddha, Sri Bhagavan also refused to speak aboute he state [if it can be so called] of the Jnani, that is of Nirvana, for it would amount to defining the indefinable. When asked about the bodily consciousness of the Jnani, He would reply: "You think he Jnani has a body." or "Why worry about the Jnani before you know what you are? First find out who
you are." And when you have found that out, you know, because you are a Jnani. Theoretical explanations do not help and may even impede he aspirant by gratifying the mind instead of turning it inwards in quest of the Self in which it merges. Mental speculation is not the least of the ego's defenses against spiritual effort. And when the effort is directed to That which is beyond the mind, it would be a contradiction to try to elucidate it to the mind. It would be like trying to put the ocean in a bucket. Sri Bhagavan said: "The Self is self-effulgent. One need give it no mental picture anyway. The thought that imagines is itself bondage. Because the Self is the effulgence transcending darkness and light, one should not think of it with the mind. Such imagination will end in bondage, whereas the Self is spontaneously shining as the Absolute."
contd.,
The Teachings of Sri Ramana
Maharshi: Affinity with Buddhism:
continues...
Verbally, there is a contradiction
between the teaching of Sri
Bhagavan and that of the Buddha
in that Sri Bhagavan declared that there is only one Atman, while the Buddha declared that there is no
Atman. But it is no more than verbal, for Sri Bhagavan used the word 'Atman' to mean the universal Self, which is Nirvana, whereas the Lord Buddha used it to mean the individual soul. And Sri
Bhagavan also taught that there is no individual being, not only in the sense that it will not endure after death but that it is not now. "Never mind what you will be when you die; find out what you are now."
Teachers who have directed their followers on a more gradual path, shielding their eyes from the blinding simplicity of the Ultimate Truth, have affirmed the survival of the soul after this life. However, the contradiction, like all spiritual contradictions, is only apparent, and the clearest outer sign of that is that Buddhism itself combines the teaching of heaven and hell and reincarnation with that of the unreality of the individual soul. Any other life or world is as real as this one, but in truth this also is unreal, and therefore, instead of directing men to seek a higher level of comparative but not ultimate reality, Sri Bhagavan, like the Buddha, insisted on the total unreality of the ego whether in this life or any other. "First find out, what you are now."
The Buddha was very little concerned with theory. His purpose was less to construct a cosmology than to show men the way from suffering to peace. Like Sri Bhagavan, he brushed aside solutions that go only part of the way and left only pure affirmatin of Nirvana and of Maya, of the Self and the illusion. And yet theorists have descended upon His teaching and argued it out into patterns which help neither themselves nor others to escape from the wheel of suffering. It is possible that they will fasten on the teaching of Sri Bhagavan also, but it will not be His real teaching that they would expound, for His real teaching was to avoid the unessential and follow the way to Self Realization. When asked questions within the framework of Hindu spiritual sciences He would sometimes answer them technically, but often He would brush them aside. He gave no ground for mental speculation and on the whole discouraged even spiritual sciences concerned with all the vast range of intermediate reality. "Just as it is futile to examine the rubbish that has to be swept up only to be thrown away, it is futile for him who seeks to know the Self, if, instead of casting away the tattvas, that envelop the Self, he sets himself to enumerate them or to examine their qualities."
contd.,
The Teachings of Sri Ramana
Maharshi: Affinity with Buddhism:
continues...
Not only was the Buddha not concerned to elaborate a cosmology: he was also very little concerned to establish a social order. So far as he did so it was mainly through the negative act of refusing to recognize caste. Whoever proved himself capable of
following the path was capable. Sri Bhagavan took up the same attitude. However, since His purpose was to fou9nd a new religion or social order, He did and said nothing to attack caste. He simply bestowed His grace on all in the measure in which they were prepared to receive it. If he Brahmins chose to sit apart in the Asramam dining hall, they could - but He did not sit with them. If they found it appropriate to recite the Vedas in the hall, they could - but no devotee, whether woman, low caste or foreigner, was to be excluded from His presence during the recitation.
The difference in expression between the teaching of the Buddha and of Sri Bhagavan mainly stems from the fact that the Buddha was founding a new religion. Therefore he spoke in such a way as to appeal to the masses as well as the seekers. Therefore, although he also stressed that it is knowledge that brings deliverance, he cast his teaching in a more emotional mould, speaking rather of suffering and relief from suffering. But the meaning is the same: that it is attachment that causes suffering, and that the attachment is to an illusion and is dispelled by knowledge. On the other hand, just because the teaching was adapted to the world at large, genuine seekers on the path who desired its essence had
to renounce the world. Giving up home and property and entering a monastery was the outer symbol of giving up attachment and turning from illusion to enter the heart.
contd.,
The Teachings of Sri Ramana Maharshi:
Affinity with Buddhism:
continues.....
Since the teaching of Sri Bhagavan was directed to those who aspire to take the path, He spoke more coolly and clearly, rather of ignorance than of suffering. And since He was not formulating a new religion for the world, He did not withdraw His devotees from the life of the world. The conditions of life are such today that very many who crave for grace and guidance find it difficult or impossible to withdraw from the world or even to observe the full and detailed obligations of their religion, whichever it may be. And
Sri Bhagavan has absolved those who turn to Him from the need to do so. That is His great mercy. Not only Hindus, but Buddhists, Christians, Muslims, Jews, Parsis, all came to Him and He never advised any to change from one religion to another. He prescribed the Vichara for all alike. So long as any other observances, of whatever religion, helped a devotee. Sri Bhagavan never advised him to discontinue them. But when the Vichara is effectively practiced, it supersedes other observances, and asked about that, Sri Bhagavan approved and said, "All other methods only lead up to the Vichara."
Since, the Vichara as taught by
Sri Bhagavan contains a large element of karma marga, as well as jnana marga, He never advised any to withdraw from the life of the world. He explained that the one object is to overcome the "I am the doer illusion", and therefore it is of no help to exchange the thought, "I am a householder" for the thought "I am monk." What is necessary is to discard both and remember only "I am".
Through the power of His Grace, Sri Bhagavan has re-opened to mankind the direct path of Self enquiry, prescribed in only slightly different form by Lao Tsu and by the Buddha. "Self enquiry alone can reveal the truth that neither the ego nor the mind really exists and enable one to realize the pure undifferentiated Being of the Self or Absolute.
Having realized the Self, nothing remains to be known, because it is perfect bliss, it is the All."
The very simplicity of Sri Bhagavan's teaching makes it easy to repeat or expound, but it was only His tremendous power that could open it as a living path to mankind. It was only the silent impregnation with grace that would enable any to follow Him. This was given by a concentrated look of eyes, shining with love and power to one who had the immense fortune of coming before Him, and by silent transmission to all who turned to Him in their heart from a distance.
Had this initiation to a new path and this potent grace ended when Sri Bhagavan cast away His body, there would be little purpose in writing about it. But His compassion was more vast and His boon more enduring. He Himself said: I am not going away. I shall still be here. The doorway that He opened is still open. His His grace is still poured out on all who turn to Him. His compassion bears up all who aspire but stumble. His power is more unrestricted now than before. On all who turn to Him, His initiation will descend, and for all who aspire in all religions, the path He opened is sill open.
Concluded.
R.Subramanian,
"The difference in expression between the teaching of the Buddha and of Sri Bhagavan mainly stems from the fact that the Buddha was founding a new religion. Therefore he spoke in such a way as to appeal to the masses as well as the seekers. Therefore, although he also stressed that it is knowledge that brings deliverance, he cast his teaching in a more emotional mould, speaking rather of suffering and relief from suffering. "
I find Arthur osborne totaly off the mark.I doubt whether he understood Buddha at all.Lord Buddha has clearly said that he teaches 'the ancient Path'.By no stretch of imagination,one may say that he founded a new path and that it was 'emotional'!
More later.
Namaskar.
Jnana Yoga - Swami Vivekananda:
People are frightened when they are
told that they are the Universal Being, everywhere present. Through everything you work, through every foot you move, through every lip you talk, through every heart you feel.
People are frightened when they are
told this. They will again and again ask you if they are not going to keep their individuality.
What is individuality? I should like to see it. A baby has no moustache; when he grows to be
a man, perhaps he has moustache and beard. His individuality would be lost, if it were in the body.....
...Says an old Sanskrit philosopher: It is only the Spirit that is the individual, because it is infinite. No infinity can be divided. Infinity cannot be broken into pieces. It is the same one, undivided unit for ever. And this is the individual man, the Real Man.
- [From Almora Edition]
*****
'The Life of the Buddha' by Nanamoli:
*********************************
http://www.scribd.com/doc/55438416/BHIKKHU-NANAMOLI-Life-of-the-Buddha-nanamoli-1972-Engl-402
*********************************
"Suppose a man wandering in a forest wilderness found an ancient
path, an ancient trail, travelled by men of old, and he followed it
up, and by doing so he discovered an ancient city, an ancient royal
capital, where men of old had lived, with parks and groves and lakes,
walled round and beautiful to see, so I too found the ancient path, the
ancient trail, travelled by the Fully Enlightened Ones of old.
"And what was that ancient path, that ancient trail? It was this
Noble Eightfold Path, that is to say: right view, right intention, right
speech, right action, right livelihood, right effort, right mindfulness,
right concentration.
"I followed it up. By doing so I directly knew ageing and death,
their origin, their cessation, and the way leading to their cessation. I
directly knew birth, its origin, its cessation, and the way leading to
its cessation. I directly knew being ... clinging ... craving ... feeling
... contact ... the sixfold base ... name-and-form ... consciousness ...
I directly knew formations, their origin, their cessation, and the way
leading to their cessation."
S. 12:65; cf. D. 14
-Z
St. Francis of Assisi:
PRAYER:
Lord, make me an instrument Of Thy
Peace;
Where there is hatred, let me sow
love;
Where there is injury, Pardon;
Where there is doubt, Faith;
Where there is despair, Hope;
Where there is darkness, Light;
And where there is sadness, Joy.
O Divine Master,
Grant me that I may not so much
seek
To be consoled,
As to console;
To be understood,
As to understand;
To be loved,
As to love;
For it is in giving
That we receive,
It is in pardoning
That we are pardoned,
And it is in dying
That we are born
To eternal life.
******
The Human Side of a Jnani:
[by Ramamani - From Mountain Path,
Aradhana 1995]
Once Abraham Lincoln got into a ditch to help a struggling pig out of it and dirtied his body and clothes. Lincoln said that his own pain on seeing the suffering of the animal that he jumped
in to help. Lincoln's explanation
is even more remarkable than his act, as it revels spiritual development of a high order. But spirituality implies much more than his compassion, much more than the suffering with sufferers
or feeling in oneself the suffering of others. When one is conscious of nothing but Oneness and sees nothing whatever apart from one, one is at the end of the spiritual journey. In that state, there are no "others" and no "suffering". He who sees in oneself all else is called a Jnani.
Lord Krishna declared in the Gita, that He regards the Janni as His own Self.
Jnana therefore is the highest state of spiritual illumination and one cannot know what it is to be a Jnani except by being one. But the life of such a person and his dealings with others can convey much. It shows that the human frame and faculties put to proper use will enable one to transcend the human limitations. To see Sri Ramana's various acts of kindness, His great simplicity and above all His attitude of perfect equality with others is to know that far from being isolated acts these represent basically the best possible harmony with the rest of the world flowing from the highest spiritual developments. A Jnani can therefore be as humorous as simple or in other ways as human as the rest and this does
not detract from his enlightenment.
Sri Ramana never regarded Himself as a special person and therefore rejected anything specially offered to Him. This was particularly in matters of food. A devotee from Kanpur had once sent to the Asramam several tins of Chyavanaprash specially prepared by himself at great cost for Sri Bhagavan's use. Remarking that if it was good for Him it ought to be good for others as well, Sri Ramana had the whole lot distributed to all people along with early morning breakfast, taking his share and nothing more. Instead of Sri Ramana using itm over many months, the whole thing was finished in a matter of minutes! This is one instance of His sharing His lot with others.
contd.,
The Human Side of a Jnani:
[by Ramamani]
continues...
A boy of about eight or ten
once found Sri Ramana sitting
on a rock near the Virupaksha
Cave on Arunachala Hill. He
sobbed bitterly since he
thought the sage's ascetic life
was very hard for one so young
and bright. The following conversation ensued:
Boy: Why are you here, all
alone like this?
Ramana: I had some trouble at
home and so have come away
like this.
Boy: The how about your food?
Ramana: I eat if anybody gives
me anything to eat.
Boy: I have a good master. I
shall take you to him....he
will give you three pies a day
and gradually he will increase
it to six pies, and so on.
Ramana: Please do so.
The sage's coming to Arunachala
[from Madurai where He was
studying] had a deep spiritual
significance and was not a mere
case of running away from home.
Yet He spoke these words to the
boy whose genuine concern and
profound compassion He
appreciated.
*
A little girl, a devotee's daughter, once asked Sri Ramana,
why He never left Tiruvannamalai
to go and visit His devotees. Sri
Ramana's reply was:
You wanted to see me, so you came
here and as I am always here you were able to see me; but if I kept moving about, you might not find me here. Many people come here and I were absent they would have to
go away disappointed. And even if I left here how do you know I should ever reach your house, when there are so many people in Tiruvannamalai and other towns on the way who would invite me to their houses....
I am kept in confinement. This is my jail.
Om Sri Sthanuve Namah: [Sri Rudram]
Such a statement, simple enough to convince a child carries practical wisdom too. Once when Sri Ramana was alone and was doing a little bit of a mason's job at the Virupaksha Cave, where He was then staying, a visitor enquired, "Where is the Swami?" The sage coolly told him the Swami had gone out. The visitor repeated the visit two days later and again finding only the same old person was puzzled. Sometime later a devotee told him that the Swami was none other than that the person at the mason's job.
When asked about it, Sri Ramana remarked:
"Do you want me to go about with a bell round my neck announcing 'I am the Swami' or to have a label on my forehead that I am the Swami?"
Such was His simplicity.
continued....
The Human Side of a Jnani:
[by Ramamani]
At one time, Sri Ramana's clothes
consisted of nothing more than a
codpiece and a towel which was
little better than a rag. A
cowherd boy, who was passing joked
about the rag of a towel, saying that the Governor wanted it! Sri
Ramana joined the fun and said in
reply: "Tell him, I won't give it to him!"
The human side of a Jnani is impressive and interesting. But a debated question is whether a Jnani can continue to live with a body. Sri Ramana did continue to live in the body for four and fifty years after He attained Jnana. When questioned, He clarified the matter thus:
There are various controversies or schools of thought as to whether a Jnani can continue to live in his physical body after realization. Some hold hat one who dies cannot be a Jnani, because his body must vanish into thin air, or some such thing. They put forward all sorts of funny notions. If a man must at once leave his body when he realizes the Self, I wonder how any knowledge of the Self or the state of realization can come down to other men. And that would mean that all those who have given us the fruits of their Self realization in books cannot be considered Jnanis because they went on living after realization. And if it is held that a man cannot be considered a Jnani so long as he performs actions in the world [and action is impossible without the mind] then not only the great sages who carried on various kinds of work after attaining Jnana must be considered ajnanis but the gods also and Iswara Himself, since He continues looking after the world. The fact is that any amount of action can be performed, and performed quite well, by the Jnani without identifying himself with it in any way or even imagining that he is the doer. Some power acts through his body and uses his body to get the work done.
concluded.
Completely Become One:
[Mountain Path, Aradhana, 1995]
by Zen Master Soen Sa Nim:
When I was in the hospital,
the doctors checked my heart.
The first time they checked, there were 23-25 mistakes [premature ventricular contractions] in one minute, out of about eighty beats.
Many people have read about research by a Harvard Professor who checked people with bad hearts, diabetes, etc., He checked people who did meditation and people who didn't. People who didn't do meditation were all right with medicine, but not all right without their medicine. But, people who tried concentration meditation got better more quickly
and were all right without their medicine. "The Transcendental Meditation people advertised this: Meditation can fix many sicknesses." So, now, many doctors like meditation. My doctors said, "Soen Sa Nim, you are a Zen Master, so you try!" So, I said, "All right, I will try." I tried this fix-your-body meditation. In three days, my heart was making only five mistakes. Usually, it takes about one month to recover like this, so many doctors understood this meditation was helping my body, and they were very happy.
After one week, my heart was making only one or two mistakes, and my doctors said, "This is wonderful! Most people take two or three months to come down to only one or two mistakes each minute!" I said, "Thank you very much; you have helped me so I can get better quickly. But this is only fix-your-body meditation. This is not correct meditation."
'Why isn't this correct meditation?' they asked.
"You can fix your body, your heart, your diabetes. In Korea, China and India, there are people who do yoga. They go to the mountains and do breath-in, breath-out meditation. They can live five hundred years and not get sick. Keeping their bodies for a long time is possible; even flying in the sky is possible. Trying this style of meditation, anything is possible. A body is like a car. Use the car a lot, and in three years it is broken. Only keep the car in the garage, then keeping it for a long time is possible. But finally, after five hundred years, these yoga people die. Then what? Live a long time, then die, live a short time, then die -- it is the same. Dying is the same."
The doctors understood. Then 'What is correct meditation?', they asked.
I told them, "Meditation means always keeping one mind, not-moving mind." They thought meditation is only concentration and keeping your body still. So I said, "Meditation means keeping one mind. You must understand -- what is life? What is death? If you keep one mind, there is no life, no death. Then if you die tomorrow, no problem, if you die in five minutes, no problem."
"What do you mean, no problem?" they asked.
continued...
Do your work in the world, but inwardly
keep quiet. Then all will come to you. Do
not rely on your work for realization. It may
profit others, but not you. Your hope lies
in keeping silent in your mind and quiet in
your heart. Realized people are very quiet.
- Nisargadatta Maharaj
Completely Become One:
by Soen Sa Nim:
continues....
"My be you do fix-your-heart
meditation. Then, 'My heart is
good; my body is good!' It is
very easy to become attached
to this meditation. But, when
you get old, and your heart is
not so good, then you try this meditation. May be it is still
not so good. Then, 'Why doesn't
my meditation work?' Then your
body, your meditation become hindrances. If your meditation
cannot help your body, then you
don't believe in your meditation. Then what? So, this style of
meditation is no good.
"Correct meditation means correctly understanding your
situation moment to moment. What are you doing now? Only do it! Then each action is complete;
each action is enough. Then no thinking; so each moment, I can perceive everything just like this. Just like is the Truth. Sick-time, only be sick. Driving time, only drive. Only go straight
-- then, any situation is no problem."
The doctors liked this; they wanted
to hear more about Zen. So, the doctors came to my room, and I talked to them for two hours. One doctor asked me, "I am very busy at the hospital, then going home to my family. How I can I keep a clear mind?"
"Clear mind", I told them, "means moment to moment, what are you doing NOW? When you are with your patients, only keep doctor's mind hundred percent. When you leave the hospital and you are driving home, keep driver's mind hundred
percent. When you meet your wife, keep husband's mind hundred percent. This means, each moment, only go straight - don't make 'I', 'My', 'Me'. If you make 'I', 'My',
'Me', then your opinion and your situation appear. Then, you have
a problem.
"If, when you are with your patients, you think, 'Where is my wife? Is she spending a lot of money?' -- then, when this patient is talking to you, you only say, "Umm, yeah, mmmm-mmmm." So the patient is thinking, 'What does the doctor THINK?' They don't believe you. If you are talking
to your wife, and she is telling you something important, and you are thinking about the hospital, this is just your opinion; this is just thinking; it is not your just-now situation. So, put it all down; only go straight.
contd.,
Completely Becoming One:
continues....
"We ssay 'Jeon is ill" completely
become one. When you are doing an
operation, you and the knife completely become one. When you are driving your car, you and the car completely become one. If you drive in your car, on a road with pebbles, and you are not thinking, then you can feel these pebbles under your tyres. Only become one means you and you action completely become one. Then you and the universe only become one -- completely no-thinking mind. Inside and outside become one. The name for this, is 'only go straight', or 'put it all down' or 'don't make anything.' or 'keep clear mind.'
"If you are only in the PRESENT, how can you plan for the future
or choose a direction? I have to plan for my patients and for myself, my family." one doctor said.
So I said, "What is the purpose of life? I asked many old people in the hospital this question, or
'What did you get out of life?'
and many said, 'Nothing.' May be they have a good job, good family, good wife or husband, but these things cannot help them now. They want something they cannot have, and they understand this, so they say, 'Nothing.' This is understanding nothing. But understanding cannot help them, so they are suffering. Zen means attaining this NOTHING mind. The Buddha said, "If you keep clear mind, moment to moment, then you will happiness everywhere."
"Zen is attaining this nothing mind, and then using this nothing mind. How can you use it? Zen means making this nothing mind into big, love mind. Nothing mind means no "I", "My", "Me'. no hindrance. So, this mind can be changed to Great Compassion Mind. Action for all people mind. This is possible. Nothing mind does not appear, does not disappear. So, moment by moment, it is possible to keep your correct situation. Then, your mind is like a mirror -- when you are with patients, only become one. Then helping them is possible. When you are with your family, only become one, then understanding what is best for them is clear. Just like this. The blue mountain does not move. The white clouds float back and forth."
[Reproduced from a Dharma Speech, delivered at the Cambridge Zen Center, - only parts - 1977]
concluded.
Surrender:
By Marie B. Byles:
[From Aradhana, 1995]
As we know, the usual way
which the Maharshi suggested
to those who came to Him for
advice was mediating on the question 'Who am I?', concentration on the root thought of "I". There were many who could
not understand. In the following quotations from Talks, and in many other instances, He suggested the opposite approach, not concentrating on "I", but on the surrender of "I".
If one surrenders oneself there will be none to ask questions or to be thought of. Either the thoughts are eliminated by holding on to the root thought of "I" or one surrenders oneself unconditionally to the Higher Power. These are only two ways of realization.
I am venturing to set out some examples of actual experiences, for it is only by living the Maharshi's teaching in experience that it can help us. Mere intellectual appreciation takes us no where.
Surrender to who or to what? The Maharshi used the term 'Higher Power'. But the name does not matter, and each must take the name that suits his training and understanding. If you prefer it, you can use Iswara or Rama, Christ or God, or if a Buddhist, the Dhamma, That-which-is, or perhaps the Deathless Essence. What matters is faith in the essential rightness of what lies at the heart of things. The only proof of this that it works. If you think you could run the universe better, the Maharshi has no message for you. This preliminary faith is vital.
When unpleasant things happen, the natural reaction of the intellectual, energetic and hard working person it to try to think out a solution. But thinking things out takes us only deeper into morass. It inflates the ego as well, and cuts us from our oneness with all. If we surrender, the Higher Power can draw us into that oneness and resolve the impasse. We must therefore start by looking beyond the things of this world and remember only the Higher Power. It is not our puny brains that are running the universe - that is obvious. They can however, dim the Light infinitesimally and thereby increase enormously our suffering. We may say that what comes is the result of past karma, or we may regard it carrying with it a lesson we may learn. In either case, it is no what comes that matters, it is how we take it -- whether or not we surrender or kick against the pricks. Let us look at some example with this in mind.
Is the weather not to our liking? The poor weather gets blamed for everything in my country. Our complaints do not alter it, they only make it more difficult to bear, whereas our surrender to things as they are, makes it easier. This is merely common sense, but few take any notice of it.
A woman's only son had been killed in World War II. Of course, it left an aching void and she would not be comforted. A year later, she was still carrying around her misery and it surrounded he like a black pall. She would not surrender to facts she could not alter.
Another far older woman was living in an old people's home. She was crippled with arthritis and in constant pain. Radiant joy seemed to come into the room when she entered. I asked her how she kept so happy despite her suffering. She replied: "I suppose it is because I have so much to be thankful for." She had joyfully and unconditionally surrendered to the Higher Power.
contd.,
Manisha Panchakam:
[Five Verses on My Opinion}
Sri Sankaracharya:
[Reproduced from Mountain Path,
Jayanti, 1999]
The story goes that when Sri Sankaracharya was walking along
the streets of Kasi, he saw a
chandala [dog-eating outcaste],
coming towards him. Not wishing
to be polluted by the proximity
of the chandala, the Acharya called out, "Go away! Go away!".
The chandala however stood his ground. In fact he was Lord Siva
come in disguise to test the Ahcarya's spiritual maturity and
to teach him that Advaita is not merely a matter of intellectual understanding but has to be put into practice in everyday life. He said: "O distinguished ascetic! Is it this body built by food or do you wish to separate Pure Awareness which is present here from the same Awareness present there? Is it not a delusion to think that there are distinctions like brahmin and svapacha [another name for chandala] in our innermost essence which is like a waveless ocean of spontaneous bliss? Is there any difference in the Sun reflected in the water of holy Ganga and that which is refelcted in a stagnant pool of dirty water in a street of chandalas? Again, is there any difference between the space enclosed in a vessel made of gold and that enclosed in a pot made of clay? On hearing these words, the Acharya realized his mistake. He composed five verses on the spot to show that there are no distinctions in the pure Existence Consciousness Bliss, that is Brahman. Siva then revealed Himself to him and blessed him.
The five verses are known as the Manisha Panchakam, as each of them ends with the words 'manisha mama' 'my opinion' or 'what I think as my determination'. The following is a free rendering of these verses.
continued..
Manisha Panchakam - free rendering:
1. "I am truly Pure Awareness which clearly manifests itself in the states of waking, dreaming, and sleeping, which is the cognizer of the universe and is immanent in all bodies from that of Brahma to that of an ant. I am not an object of perception like the body." One who has this firm conviction is, in my opinion, a true Guru, whether he is a brahmin or a chandala.
2. "I am Brahman. This entire universe is merely a play of Consciousness. It is simply imagined in me on account of nescience caused by the three modes [gunas]" One who has this firm conviction about the Supreme Being which is pure and eternal Bliss is, in my opinion, a Guru,
whether he is a brahmin or a chandala.
3. The entire universe is constantly changing. One who has heard this from the Guru's lips will sincerely and ceaselessly think about Brahman with a tranquil mind. He will burn up the sins committed by him in the past and those that may be committed
in the future in the fire of Self Knowledge, and will let his body experience the consequences of his acts which have come to fruition in this life. This is my opinion.
4. Pure Awareness is experienced inwardly as "I" by all beings, celestial, human and inferior beings. The body, the sense organs, and the mind which are inert by nature become sentient, as it were by Its effulgence. The yogi who always contemplates with a tranquil mind, this effulgence which, like the Sun, is hidden by the very objects which it illumines, is in my opinion, the true Guru.
5. The bliss enjoyed by Indra and other celestial beings is but an infinitesimal portion of the ocean of bliss which is Brahman. The sage experiences the latter in his extremely tranquil mind. He whose mind is dissolved in the eternal ocean of bliss is verily Brahman, not merely a knower of Brahman. Such a person is rare and is adored by Indra, the Lord of the devas. This is my opinion.
concluded.
Surrender:
By Marie B. Byles:
continues...
Have we become ill? The natural thing is to worry as to what we should do to get well. We seek here, there and everywhere and try this, that and other remedy, all to no avail. We do net stop to ask, "How do I know that I am meant to get better?" Still less do we surrender the matter of recovery to that Higher Power.
We treat our body as if it were our self, our "I". In fact, if there is work to do and we are prepared to surrender our body, then if a healthy body is necessary, the right remedy will fall in to our hands or the right doctor or other healer come, without our seeking. To the one who has surrendered, it is amazing how these things just happen. But it may be that our ability to help mankind does not require a healthy body. It may be that like the Maharshi, we must suffer until death. A French teacher-friend was lame through some form of cancer, and she had many serious operations. She told me that she used to say to herself:
"If I have a bright pupil, I do not give her an easy exercise. It would be wasting her time. I give her a difficult one. But if I have a dull pupil, I then give her an easy one. It would be wasting her time if I gave something too difficult. I like to think that I am a bright pupil of God in life's school."
She has long since surrendered herself, and she is passing towards death with a bright and smiling face.
Success or failure, bodily or mental, are of no moment to the Higher Power. One of the Maharshi's disciples was very anxious to be assured of success in his progress towards realization. The Maharshi said with amusement that he had not been promised success; the next thing that the disciple would ask for would be bond assuring him of success, and if success did not come he would start a law case.
When I was attacked and left with a broken skull, pain and giddiness and exhaustion, it was easy to see that the "accident" was the result of the perfect Law, for I had reached the age, when I must learn to be instead of to do. But it was not easy to surrender to the idea of never getting well again, and not easy to see it as an opportunity for learning unconditional surrender.
All individual desires, however elevated, and certainly the desire for good health, are the result of failure to surrender, and kicking against the pricks. As Marcus Aurelius said, "Circumstances may be said to fit our part," as each stone is part of the perfect mosaic. The individual life is important only in so far as it forms part of the perfect mosaic. The ceaselessly changing "I" must pass away into the indivisible Whole.
And we must be prepared to surrender, not only ourselves, but all others also, and cease trying to order their lives even as we have ceased trying to order our own.
contd.,
Surrender -
Marie B. Byles:
continues....
I heard of a very sick husband who
repeatedly complained, "But my wife is the weak one and now she is doing all the work and it is far beyond her strength." It was a very natural complaint [and I have often been guilty of complaining likewise] but in effect it amounted to complaining
that the Higher Power was managing things very badly and that he himself could manage them much better. It was the result of natural affection but it was a trifle blasphemous if you stopped
to think about it!
All desires, whether for ourselves or for others, springing from the individual "I" prevent that conditional surrender. We cannot compare one desire with another, all are fatal. For me the worst desire has been to be restored to health. But Ramakrishna and Ramana Maharshi suffered much and died comparatively young. Jesus was crucified and Gandhi was shot dead. The Buddha lived to a ripe old age with 45 years of active teaching when he died at peace with the world and with himself. Why the differences? We do not know. And all we need to do is to follow their examples of unconditional surrender, so that we too are one with the cosmic harmony.
In Edwin Arnold's translation of the Bhagavad Gita, there is a passage in which Krishna tells Arjuna to bring all to him, and that if he had nothing else, then to bring his failures. A friend and I found that we had both regarded this passage as the cream of the poem, for we had only to failures to lay at the feet of the Lord. Alas! when we came to look up other translations, we found in them nothing was said about failures! Nonetheless, we both continued to believe that Edwin Arnold expressed what is fact. Too often amid our endeavours to surrender, we see around pleasant people who have apparently found good health, inner peace, and and satisfaction generally, and when they give us gentle little lectures about our failures, we get a horribly guilty feeling -- we are 'thinking negatively', they tell us, and so on and so forth.
Who or what is it that gets the guilty feeling? Only the changing 'I'. And WHO AM I?
About 20 or 30 years ago, a ticket inspector suspected me of trying
to defraud the N.S.W. Government Railways. I had been brought up with the idea of absolute integrity, and as my father was a principal officer on the railways, these came foremost on the list to be treated with irreproachable honesty. I was horrified at the suspicion. The friend who was with me said, 'What is hurt? Only our egos." That should have been a lesson for ever. But it was not. Whenever we are hurt, we find it easy only the non-existent 'I' the maker of all our suffering.
Therefore, when we meet those well-meaning people who reproach us because we are in bad shape mentally or physically, let us remember that we have surrendered this 'I' to the Higher Power which takes no account of success or failure.
concluded.
Age-old Advice:
By J.I. van Mukt:
[From Mountain Path, Jayanti, 1999]
The mind cannot be made quiet as long as the world seen by us is taken as 'really' Real. When one looks at one's view of the world all through life, seriously, what really 'remains'? Everything that one took for granted in one's waking world, and believed to be Real and necessary for happiness, does give away to something else. Youth, health, spouse, children, property, worldly renown are all
continually changing, Everything seems to be in the grip of relentless flux, and we are only
foolishly imagining our role here, and the roles of others as real. All one can really be certain is that the past is now only a personal dream. Things only seem real for a while, then vaporize like ever changing forms of clouds. This process is relentless, and the entire Hindu puranic, devotional and Vedantic scriptures revolve around this alone.
The basis of all our illusions is our error in regarding the objectification of our own mind, as a world existing apart from it. This objectification includes not only sense objects as spread out in space, but also our own role as an embodied entity amidst them! Our nightly dream is but an echo of the error practiced during the waking! This maya of non-inquiry is so terrible, and ironically, so obvious [and once seen as such, it is also so beautiful] that the sages have never tired of repeating their call to the Jiva to search for one's innermost being, using all of one's being. They declare with authority and love that the Jiva who is searching for true peace, must not tarry, making sand-castles in shifting desert sands, but that the Jiva must hold on to that part of its Being, which is unchanging. One ought to train oneself by repeated reference to this fact. Then alone can we learn to treat the changeful part of one's being [the part wrongly regarded as Real] as not oneself. One should be every ready to surrender thse to Time, just as one would, without a wink, give away stale food, or a worn out shoe or shirt. Holding on to changeful things obsessively is sure to being sorrow and pain upon oneself.
contd.,
Zee,
I have not misunderstood.I have pointed out something that you may have overlooked.Please go over your posts and you will find they are only refrains of this theme-Denying the 'pair of ideas'-denial of the opposites.This is cliched and leads nowhere.Further you have assumedthat Vivekananda and Aurobindo have misjudged Buddha!I have debunked this assumption.
The other thing that I have tried to point out is that mere 'Deconstruction' of concepts is not tantamount to arriving at 'Truth'.
Further One of the Great pointers for any aspirant is to have the Firm understanding that this 'Truth' is not something that 'hangs' unrelated but intimately part and parcel of one's Existence.This is where the 'Self' comes closest to describing it.This is not a 'mental construct' but is an actual experience.The fact that it cannot be 'described' does not mean that it cannot be 'Affirmed'(like Buddha did or atleast what the Buddhists say that he 'meant').
All the Great ones in the Classical Vedanta lineage affirmedthis.This affirmation is what distinguishes it from 'Negation' that Buddhism emphasised(which is also accepted as an 'intermediate'ploy by the Vedantists).
I have also pointed out that to emphasise Right path,Right everything(How do you view this?Concepts?!)and leaving out the Right Destination is inconsistent.Just because Lord Buddha does not emphasize 'Destination' or 'Truth' or 'Self' does not mean that he deniedthis.Quite the contrary The 8 fold path-right view, right intention, right
speech, right action, right livelihood, right effort, right mindfulness,
right concentration can only lead to the Right Destination.It is on account of the Destination being Right that one can at all speak about the Eight fold path.Otherwise who will care to follow the path?
continued.....
Zee,
An excerpt from the Gospel of Sri Ramakrishna:
Master's advice to Pratap
(To Pratap) "Let me tell you something. You are a learned and intelligent and seriousminded
soul. Keshab and you were like the two brothers, Gaur and Nitai. You have had
enough of lectures, arguments, quarrels,discussions, and dissensions. Can such things
interest you any more? Now gather your whole mind and direct it to God. Plunge deep into
God."
PRATAP: "Yes, sir, you are right. That is surely my only duty now. But I am doing all
these things only to perpetuate Keshab's name."
MASTER (with a smile): "No doubt you say now that you are doing all this to keep his
name alive; but in a few days you won't feel that way. Listen to a story. A man had built a
house on a hill.
It was only a mud hut, but he had built it with great labour. A few days after, there came a
violent storm and the hut began to rock. The man became very anxious to save it and
prayed to the god of the winds,'O god of the winds, please don't wreck the house!' But the
god of the winds paid no heed to his prayer. The house was about to crash. Then he thought
of a trick. He remembered that Hanuman was the son of the god of the winds. At once he
cried out with great earnestness: 'O revered sir, please don't pull down the house. It belongs
to Hanuman. I beseech you to protect it.' But still the house continued to shake violently.
Nobody seemed to listen to his prayer. He repeated many times, 'Oh, this house belongs to
Hanuman!' But the fury of the wind did not abate. Then he remembered that Hanuman was
the devoted servant of Rama, whose younger brother was Lakshmana. Desperately the man
prayed, crying aloud, 'Oh, this house belongs to Lakshmana!' But that also failed to help
matters. So the man cried out as a last resort: 'This is Rama's house. Don't break it down, O
god of the winds! I beseech you most humbly.' But this too proved futile, and the house
began to crash down. Whereupon the man, who now had to save his own life, rushed out of
it with the curse: 'Let it go! This is the devil's own hut!'
(To Pratap): "You don't have to perpetuate Keshab's name. Remember that he achieved all
his success through the will of God. Through the divine will his work was established, and
through the divine will it is disintegrating. What can you do about it? Now it is your
bounden duty to give your entire mind to God, to plunge deep into the Ocean of His Love."
Saying these words the Master sang in his sweet voice:
Dive deep, O mind, dive deep in the Ocean of God's Beauty;
If you descend to the uttermost depths,
There you will find the gem of Love.
Go seek, O mind, go seek Vrindavan in your heart,
Where with His loving devotees
Sri Krishna sports eternally.
Light up, O mind, light up true wisdom's shining lamp,
And let it burn with steady flame
Unceasingly within your heart.
Who is it that steers your boat across the solid earth?
It is your guru, says Kubir;
Meditate on his holy feet.
The Master continued, addressing Pratap: "Did you listen to the song? You have had
enough of lectures and quarrels. Now dive deep into the Ocean of God. There is no fear of
death from plunging into this Ocean, for this is the Ocean of Immortality. Don't think that
this will make you lose your head. Never for a moment harbour the idea that by thinking
too much of God one becomes insane."
-----------------------------------
Just bringing down the mud hut of mental constructs alone will not do.we need not do that.Life will do it for us,like it happened to that man in the Hut.Do we have the Earnestness to plunge deep?This is what matters.Then everything will fall into place.
Namaskar.
Age-old Advice:
By J.I. van Mukt:
continues....
You need not feel miserable at
all about ageing, and about not
being able 'to do anything'. Such
a state of 'sitting and not doing
anything' is competed for many spiritual seekers in today's busy
world, and they go through many practices and gurus are often at much expense, and usually fail to achieve this. Such detours are also part of the 'growing up' it would seem!
As age takes its toll, the aspect of the physical body which one had regarded as one's self, start to declare their independence. 'Ageing' is just a euphemism for the limbs and the sense organs - temporary tenants all - one after another taking leave of us! You may often find that using eyes, for example, is a discomfort. You can use your ear and voice and sense of touch to experience the world around you. You can observe the breathing process with one-pointed curiosity and without controlling it in any way. The very act of observation influences the process in a positive manner; and this too has to be merely observed. There is an immensity around you even in the loneliest, eventless spot! You can try humming just one note say, 'Sa' and then hum the fifth 'Pa'. Experience this sound with all your attention. There is no 'goal' for one to hurry on. No song that one must 'complete' in a given time. Just repeat the two sounds by humming, and experience that your are keeping within the sruti. Experience harmony with the sruti. That is Sabda Brahman. As for Touch, you can try to experience the objects in front of you just with your hands. There is no goal here again. No computation like: Who identifies The Maximum Number of Objects In 60 seconds etc.,!
The idea is to experience, not really the objects of touch, but to experience the 'thing' called Touch. So you must about it slowly, without any hurry. As if you have all the time and world to yourself. Or, one could make a game out of walking as slowly and naturally as is possible, without the jerky movements of imbalance. One could experience likewise with the pace of one's speech, or Japa and so on.
contd.,
Age-old advice:
Continues....
Spiritual wisdom is nothing
but re-entering the state of
early childhood, but without the
stupidity of a child. You must be
childlike and not childish.
Awareness, which is the basis of all the sensations of seeing, hearing, touching etc., and the sensation called 'thought' always
has a presence that is beyond any idea of time or place or identity.
When a person 'wakes' up from a swoon, or dreamless sleep, and says, "I lost all the Awareness",
what is really true here in that Awareness lost all ideas of "I am in this place.", "I am in this situation", or "I am so and so."
The matter at hand is indeed simple but subtle. A great sage
observed:
Avoiding forces it.
Doing spoils it.
Grabbing misses it.
This does not mean that spiritual striving is to be abandoned as an obstacle. For, as long as worldly vasanas are present, they keep leading us, 'effortlessly' into delusions regarding having achieved effortlessness.
Sri Bhagavan Ramana cautioned:
The Effortless State is already one's nature, no doubt. But the one who seeks must make all efforts to reach that Effortless State.
concluded.
Zee,
Forget whether Vivekananda or Aurobindo learnt their lessons rightly or not.What about oneself?Are we out of th woods?This is all that Matters.Rambling in books and ideas do not help.we only seem to be publishng our ignorance.
Namaskar.
Ravi,
Thanks for the story by Paramahamsa.I was reading Rumi and I could not understand the following story :
A beggar came to' a house and asked for a piece of bread. The owner of the house said: 'Where is bread in this place? Are you crazy? How is this house a baker's shop?' 'At least,' he begged, 'get me a little bit of fat.' 'Why,' said he, 'it isn't a butcher's shop.' He said: '0 master of the house, give me a pittance of flour.' 'Do you think this is a mill?' he replied. 'Well, then,' said he, 'give me some water from the reservoir.' 'Why,' he replied, 'it isn't a river or a watering place.' Whatever he asked for, from bread to bran, the house-holder was mocking and deriding him. The beggar went at last into the house and drew up his skirt.
I think the above story is pointing to the same as the below story by Thakur??
Listen to a story. A man had built a
house on a hill.
It was only a mud hut, but he had built it with great labour. A few days after, there came a
violent storm and the hut began to rock. The man became very anxious to save it and
prayed to the god of the winds,'O god of the winds, please don't wreck the house!' But the
god of the winds paid no heed to his prayer. The house was about to crash. Then he thought
of a trick. He remembered that Hanuman was the son of the god of the winds. At once he
cried out with great earnestness: 'O revered sir, please don't pull down the house. It belongs
to Hanuman. I beseech you to protect it.' But still the house continued to shake violently.
Nobody seemed to listen to his prayer. He repeated many times, 'Oh, this house belongs to
Hanuman!' But the fury of the wind did not abate. Then he remembered that Hanuman was
the devoted servant of Rama, whose younger brother was Lakshmana. Desperately the man
prayed, crying aloud, 'Oh, this house belongs to Lakshmana!' But that also failed to help
matters. So the man cried out as a last resort: 'This is Rama's house. Don't break it down, O
god of the winds! I beseech you most humbly.' But this too proved futile, and the house
began to crash down. Whereupon the man, who now had to save his own life, rushed out of
it with the curse: 'Let it go! This is the devil's own hut!'
What's the moral of the story?I have an idea but not sure.
missed the following last bits in the Rumi story:
He jumped into the house, and wanted to ease himself
Since this is a ruin, I had better answer the call of nature.
I think the moral is to do with clinging and rationalizations of decisions/clinging of mind???
Z,
I think the moral is that we should give the beggar 'water', especially if we have denied him flour , bread, and fat. :)
Btw, these posts about the 'awakened one' are very interesting. Thanks for sharing them.
best wishes
Zee,
Amusing story of that beggar and the house owner by Rumi!The essence is here:"Since this is a ruin, I had better answer the call of nature."
Atleast if this 'ruin' is made fertile by answering the call of Nature(Natural Fertlizer!),as and when some chance bird comes and drops its shit,out of the seeds in the shit,something may sprout which will make that place 'worthwhile'!Not having 'got' anything that he was in need of,the Beggar perhaps decided to 'Give' something ,perhaps the only thing he had to make that place 'Useful'!
What is the point in 'possessing' something if we cannot share it with the needy?It is as good as not having anything or having something that is 'useless'-a Ruin.The Person who does not have the 'Heart' to give will find some 'clever ruse'for not sharing!The 'Beggar' is just an opportunity for discovering the 'Heart to give'!
As Swami Vivekananda said:Do not stand on a high pedestal and take five cents in your hand and
say, "Here, my poor man," but be grateful that the poor man is there, so that by making a gift to him you are able to help yourself. It is not the receiver that is blessed, but it is the giver. Be thankful that you are allowed to exercise your power of benevolence and mercy in the world,and thus become pure and perfect. All good acts tend to make us pure and perfect."
Namaskar.
Zee,
"I think the moral is to do with clinging and rationalizations of decisions/clinging of mind??? "
Yes,we can take it that way.I will not elaborate much.Just like when one explains the 'Humour' in a Joke,the Joke falls apart and becomes flat,likewise these parables reveal the 'psychological kinks' and any explanation tends to blunt the edge and take the sting away!
Essentially it just points out how the 'mind' clings on desperately and somehow wants to think that what it holds is 'Important' and 'indispensable' and 'God inspired',etc.One Blow from the 'Rough wind' of Life's vissicitudes exposes the hollowness of it all,and one then admits 'To hell with it'!
All our beliefs,ideas however well thought out and logical are just 'flimsy' and can fall apart like a Pack of cards.Only that which is founded on Truth is lasting.God alone is Real.
Wish you the Very Best.
Namaskar.
He never missed a note:
[By A. Roy Horn (Chandrashekhar)
[From Mountain Path, Jan. -
Mar. 2011]
Since the early 1990s, there
have been a number of spiritual
aspirants who have been going
on tour, publishing video tapes
and books and claiming to be
personal representatives of some
of India's greatest spiritual
preceptors [Sad Gurus]. A few
of these spiritual aspirants proclaim that they have been
given the special authority to
spread and evangelize their
spiritual preceptor's teachings.
These spiritual aspirants claim,
explicitly or by inference, that they have now been Self-realized
and have achieved the position of an authentic spiritual preceptor
and their power and authority have been passed to them through the
Guru's spiritual lineage. How can we explain this impulse by some
spiritual seekers to evangelize
spiritual teachings and to claim
a special authority from a Guru's lineage? How can we discriminate
between a true and authentic spiritual preceptor and those
who that merely claim self-appointed?
First, it will be useful to understand the spiritual concept of a 'Guru lineage', or 'parampara' in Sanksrit, that has a special meaning in the Eastern traditions. From a religious point of view, 'parampara' means the deliberate empowerment or passing on of spiritual authority from one spiritual preceptor to a designated successor, consisting of one or more of his or her direct disciples, 'sishyas'. The purpose of passing authority is to assure authentic continuity of the teaching and of an unbroken line of qualified spiritual preceptors according to the religious tradition and personal wishes of the spiritual preceptor.
Second, there is also a spiritual concept in Sanskrit called 'sampradaya' that refers to 'a traditional lineage'. This kind
of lineage is considered a bestowed traditional knowledge
that is passed on within a spiritual culture to qualified spiritual aspirants. It is an inclusive teaching and practice that has been passed on within a spiritual culture for generations. Advaita Vedanta is an example of this inclusive traditional teaching of spiritual knowledge that has been passed on to generations of qualified spiritual aspirants. On the other hand, an authentic and genuine paramapara guru lineage is an exclusive granting that refers to a particular qualified disciple, sishya. Not all spiritual preceptors establish a parampara guru lineage even if they naturally incarnate in a traditional lineage within the culture in which they live and teach.
continued.
He never missed a note:
continues...
Occasionally, a spiritual
aspirant may have experienced a
temporary glimpse of the true Self
[atma nishta] and subsequently fallen from his or her realization,
[yogabrashta]. At other times, spiritual aspirants may have had
an ecstatic experience or cosmic vision within their causal [karana] mind. Following such experiences, they may proclaim themselves to be 'enlightened' or 'awakened'. In this case, they may be overtaken by their karmic predispositions and develop a newly acquired 'spiritual ego'
[ahankara]. A few may become further seduced and take on the role of a spiritual preceptor merely because of their temporary experiences. In truth, however, the vast majority of spiritual aspirants who naturally become 'enlightened' or 'awakened' merely continue their normal lives unaffected by the events and contents of their lives. It is very rare indeed that a spiritual aspirant's destiny is to be trained, guided and ordained to take on the profound role as a spiritual guide, preceptor and successor parampara guru.
In spite of this most profound of spiritual destinies, a zealous spiritual aspirant may take on the self-appointed role as a parampara guru with little depth and breadth of the spiritual knowledge of his or her spiritual preceptor's tradition and teaching. A fledgling spiritual aspirant may be a want-to-be-successor guru and evangelize his or her version of truth to the world. However, such a self-proclaimed guru most likely does not have the practical experience to successfully guide new spiritual students step-by-step to their conclusions.
In addition, as an endeavor to obtain credibility, an unfinished and incomplete spiritual aspirant may appear as a new 'popular' personality 'I-self' on the spiritual social scene who claims a special guru lineage. This new 'pop-guru' [popular as in the 'pop' in pop-singer, pop-music, pop-psychology or pop-society] spiritual teacher often seeks by association and inference, through biographical books and infomercial videos, or by other creative promotional methods, the appearance of achieving spiritual authority. This pop-guru teacher often imagines and creates a parampara guru lineage without the express authority of a true and authentic parampara guru.
Neo pop-gurus may be endeavoring to exploit the name and reputation of an authentic spiritual preceptor. Even today, a few spiritual aspirants seek to endeavor to exploit, for personal gain, money and fame, Sri Ramana Maharshi's impeccable fifty year reputation as a fully Self-realized true and authentic Sadguru. The great sage never declared any successor to represent Him or His teaching before His physical transition, maha samadhi, in 1950. However, a few spiritual aspirants with limited experience and spiritual knowledge have read Sri Ramana Maharshi's teaching from books and then portrayed themselves to be an experienced and authentic parampara guru lineage representative. For clarifications in this context, a Sadguru is defined as someone who is perfectly and permanently abiding as the true Self [atma nishta] and functioning as a spiritual preceptor of the highest order. Occasionally, a Sadguru may clearly declare a spiritually mature and Self realized senior disciple to carry his or her tradition and teaching. In the case of Sri Ramana Maharshi, He expressly left no official or unofficial parampara guru lineage. Therefore, any claim of a Sri Ramana Maharshi parampara guru lineage is merely an imagination of someone's subtle illusory 'spiritual ego.'
continued..
He never missed a note:
continues...
Authentic Sadgurus never, directly
or indirectly, seek name and fame
nor allow their devotees to do the same in their name. If name and
fame happens to come to them, it is as meaningless as a grain of sand on a vast beach. They do not call attention to themselves for their cultural accomplishments. They do not relish the admiration that may be bestowed upon them. They do not exploit themselves in the name of religion. They do not accrue personal selfish benefits from their name and fame. To the
Sadguru, there are truly 'no others' that need to be 'enlightened'. From their lofty perspective, all is only the non dual [advaita] unbounded true Self [atma nishta], eternal Truth [sanatana dharma], and primal Existence [Sat].
Authentic gurus never charge fees to engage spiritual aspirants in the process of serving as a spiritual preceptor or in the consideration of the teaching of the eternal Truth [sanatana dharma]. If they charge admission or ask for money for their personal spiritual instruction [upadesa] or advice, directly or indirectly, know immediately that they are not authentic Sadgurus.
Sadgurus have no personal interest, directly or indirectly, in making promotional videos, going on tours, making TV programmes to promote their name and power, recruiting followers or devotees, or sending messengers throughout the world to evangelize their teaching. Pseudo 'Sadguru' imitators may encourage personal devotion to themselves and claim that they can give Enlightenment to the spiritual aspirant. In fact, all they can give is a subtle illusion of enlightenment. Sri Ramana Maharshi said that not even a Sadguru can give the experience of enlightenment. True enlightenment is and always has been the ever-existent true Self in the here and now! He stated that a spiritual preceptor only serves the process of removing ignorance [avidya] and the obstacles to realization according to the spiritual maturity. [Talks 282].
As an example of a true and authentic Sadguru, Sri Ramana Maharshi's life and teaching were like a full symphony. It was a complete teaching from beginning to end. Like Mozart, He never missed a note! Throughout His fifty years' "symphony", Sri Ramana Maharshi affirmed all major religions and their ultimate purpose as well as pointing out their limitations and pitfalls. He also affirmed and clarified the practices of other traditional paths of enlightenment. He pointed out the usefulness of spiritual practices even if they were considered auxillary or complementary to the way of Self inquiry and the traditional 'pathless' path of spiritual knowledge. His dominant motif or recurring central theme was clear -- the skilful practice of Self inquiry [atma vichara] by qualified and ripe spiritual aspirants, [adhikaris].
continued....
He never missed a note:
continues...
All the notes in a symphony
support, enliven and provide a framework for the motif to be truly
heard and understood. In the same way, the traditional practices on the path of non-doership [karma marga], path of spiritual warrior
[raja marga], path of divine love
[bhakti marga], and the direct path of spiritual knowledge [jnana marga] provide a framework for the successful practice of Self inquiry
[atma vichara] in the way of Self inquiry [vichara marga]. Each note, if properly placed, can assist spiritual aspirants to quiet their minds and prepare for direct experience [anubhava] of Self realization, God realization and the eternal Truth of their primal Existence. Remember, when the illusory mind becomes disturbed due to the arising of personal tendencies [kuvasanas] during spiritual practice, it is the music of the full symphony with its harmony and melody which carries the hidden motif until it becomes to the forefront and dominates once again.
When spiritual aspirants fall from their correct practice of Self inquiry [atma vichara], Sri Ramana Maharshi's full and complete teaching gently supports the spiritual aspirants and brings them back on course. This is the nature of the authentic Sadguru and His mysterious destiny [dharma]. In contrast to the true Sadguru, the pseudo pop-guru characteristically lacks the practical wisdom gained from lifetime of experiences necessary to play a leading part in the symphony -- except perhaps, to whistle the motif! In itself, the motif is a simple and catchy tune. However, it lacks the orchestral support to carry the theme to its natural conclusion. Many "neo-
advaita" pop-gurus market this catchy tune because of its simplicity. And deceived by the motif's simplicity, they unwittingly transform it into a somewhat deceptive and simplistic teaching. Sincere spiritual aspirants need to be careful of such deceptions of their minds. They may anytime get snared in a mental pitfall caused by their subtle negative personal tendencies [kuvasanas] or incorrect practices. Deluded or snared spiritual aspirants need fully qualified spiritual preceptors to lead them back on track or to be come back in tune with their Sadguru's fall and complete teaching symphony.
continued...
He never missed a note:
continues...
One way to recognize a Sadguru
or pseudo pop-guru is to observe
his or her spiritual aspirants
in action. Are these spiritual aspirants quietly engaged in spiritual practices? Are they truly qualified spiritual aspirants whose questions are primarily related to spiritual practices and permanent Self realization? Are they overly concerned about their physical body and emotional health issues, romantic and family relationships, or the power of money and finances? Are they living in harmony or competing for their spiritual preceptor's personal attention? Does the spiritual community's [asrama] politics occupy an inappropriate amoutn of time and energy? And above all, has the community of devotees deteriorated into a semi-hysterical devotional cult? Remember, it is a good idea to carefully observe the spiritual aspirants within a spiritual preceptor's community to make sure they have turned to quieting their restless minds and lapsing into a deep contemplation of inner Silence [antara mouna].
Despite the dangers and pitfalls of a pop-guru's teaching, some pop-gurus have made a positive contribution to the psychological development of many spiritual aspirants' lives and render a good service to the society. However, most pop-gurus lack the depth and breadth of spiritual teaching and experience needed to lead their spiritual aspirants though difficult states of mind and emotions. Such difficult states of mind and emotions have been brought about by old tendencies and improper spiritual practices. Subsequently, it is common to find that the good work of a pop-guru can be offset with irreparable psychological harm to some sensitive and sincere spiritual aspirants that may take many lifetimes to undo and heal.
continued.....
He never missed a note:
continues.....
Remember. The mature and unfolded
flower needs no spiritual
preceptor -- not even a Sadguru -
to proclaim to the flower that it
now has fragrance! True enlightenment is always and has
been everyone's ever existent true
Self in the here and now! There is no need for an authentic Sadguru to
tell any spiritual aspirant that they are now somehow Self realized,
awakened, or enlightened. As in a mature and unfolded flower, the devotee whose Self realization is
perfect can be recognized by its
'fragrance' alone. There is no need
for a certification from another spiritual preceptor -- not even a true and authentic Sadguru! A Sadguru has not motivation nor need to tell spiritual aspirants that they are now, in particular, Self realized. Especially if this declaration is merely to achieve recognition and credibility in the company of his or her followers. Remember that a pseudo pop-guru is a contemporary being with a hidden subtle 'spiritual ego' [ahamkara]
in the disguise of an egoless Sadguru. The pop-guru is always
looking for ways to establish credibility as a person who can give the 'other' person Enlightenment. To gain credibility, the pop-guru must always make an inference and linkage with an authentic Sadguru and not His or Her reputation. Despite a pop-guru's characteristic charisma and social popularity, the pop-guru has little or no 'fragrance' of his or her own.
In conclusion, the true and authentic Sadguru is like a flower -- He or She just IS! His or Her natural and permanent perfection is known only by the purity and permanence of His or Her innate 'fragrance'. The true
Sadguru's transcendental fragrance and peace-fulfilling Grace [anugraha] uplift all mankind without any sense of doership or public display whatsoever! Such are the classical nature and mystery of the traditional spiritual preceptor teacher-student relationships. Salutation to the true and authentic Sadgurus! For there is no greater gift to mankind! Fortunate are spiritual aspirants and true spiritual Heroes [adhikaris] who truly recognize such divine Beings! With this divine recognition, permanent inner peace, happiness, Self realization, and God-realization are at hand!
concluded.
R.Subramanian,
Good article by Chandrasekar.Yet I find it has not touched the core problem.The core of the problem is that spiritual path is divorced from Life and Living and not approached as its culmination.Today's pseudo spirituality is all about the 'Final leap' into a state of egolessness;It does not matter what one does,how one lives-Since Life is presumed to be a dream,Whether it be a Good Dream or a Bad Dream,awakening is all that matters.Just 'Awaken' and that solves the Problem of Life and Living-Just like Fruits artificially ripened that are tasteless and are useless,this 'awakening' is useless.
With an overwhelming information available does one bother to even raise a simple question?Does one wonder how a seed sprouts into a sapling or an egg hatches and a chick comes out?Does one have the time or inclination to watch sunrise or sunset or listen to the chirping of the Birds?Or look at a flower in full bloom?Does one enjoy a Hearty simple Home cooked meal instead of Rushing to a fast food joint?Does one aspire to earn an honest Living?Does one care to deliver the stuff for the salary earned,etc,etc.One can think of a thousand such things.
There is a Total benumbment of the senses and mind in all its aspects and shut out from the simple everday wonders,we expect to scale the Spiritual Height of Heights as if it is an armchair travellogue.We look for quick fixes and consider ourselves on top of everything-and nothing but the 'Supreme Truth' will satisfy us!All other things are for the 'immature' or simply 'superstition' or 'Half Truths', 'Thought','mind stuff'-How snug and convenient to label,bundle and keep away all that are truly vital to sane living.
This is the plight of today's so called aspirants;when the demand is such,the supply of pseudo spiritual stuff will also be there!
No point in blaming these pseudo gurus for they are there to meet the 'demand'.
Life affirming spiritual path is what will provide a firm foundation.This is what was provided by the Traditional approach which was all comprehensive although it had its conservative side.
Just because Life is ephemeral does not mean that it is not important.Even a moment well lived is precious whereas Eternity may be useless if lived like a Stone.Truth is not precious simply because it is Eternal;It is Precious because it is Whole.
To live Life fully is part and parcel of Spiritual Living.'All Life is Yoga.'
Namaskar.
Friends,
'New Lives'by Malcolm Tillis is an interesting book that is a collection of Interviews that the author did with 54 westerners on their search for spiritual fulfilment in India.There is an interview featuring David Godman as well.Here is an excerpt from that book-An interview with Joan and Matthew Greenblatt:
Matthew: My wife and I both grew up in similar circumstances; we came from upper middle class families and had the luxury of college education, and are both college drop-outs. At 19 we were dissatisfied with the life we were living, and the studies we were into were not meaningful to us. We dropped out to avoid being hypocrites and to seek our education in life. At that point we didn’t know what we wanted but we knew it was more than earning money for bread and butter. We got involved in some social-political groups — anything but turning inwards. We thought we could find peace outside and by throwing ourselves into these movements. It was a step.
But after a couple of years we realized peace was not to be found this way. We became interested in yoga and mysticism. We took yoga classes, heard lectures by Krishnamurti, visited the Ramakrishna Centre and other places, but nothing clicked. One day a friend brought us to Arunachala Ashram in New York, and as soon as we entered we felt at home. Bhagavan Ramana Maharshi’s picture which has attracted so many all over the world, also had a strong pull for us. We didn’t know much about philosophy but the emphasis on the practices struck home immediately. There were no lectures, debates or discussions — just practice.
Through a steady course of discipline our lives became more and more in tune with a higher life, a more sattvic life, and the deeper meaning of the spiritual life. Slowly the old life began to wean away. A residential Ashram was then founded in Nova Scotia, Canada, and we lived there for five years. In 1973 we were able to visit this Ashram in India for two months.
continued...
Friends,
'New Lives' continued...
Can you explain what attracted you to Bhagavan’s teachings?
Matthew: The directness. It bypasses the external and the more esoteric and occult things which didn’t attract us. Bhagavan’s teachings bring us straight to the heart. It’s simple, direct, and with a little earnestness for practice, anyone can experience this, the peace it gives.
Perhaps Joan can say more about these teachings?
Joan: They consist of two ways: Bhagavan says either surrender to the Divine, or ask — Who am I? They are both one path… you go to the source of your being. By surrendering you surrender everything to that source, and by enquiring — Who am I? You are enquiring into that source, who is the I. Both paths are at the heart of every religion, that which everyone is seeking through many names and directions. It is the Self, the Source. So whichever path appeals to each person, that should be taken. Some by temperament are attracted to self-enquiry; but it’s not a mantra: Who am I, who am I?… but as each thought arises one doesn’t get involved with the thought but asks: To whom does this thought arise? The surrender part is surrendering everything that isn’t the I, then you become the I. It’s like two rivers going to the same ocean.
Earlier you spoke of the practice. What does it involve?
Matthew: Joan has explained the teachings — well — we practice them by stilling the mind and turning it towards its source.
Joan: It hasn’t to be done at a set time because the enquiry and surrender has to be constant.
It’s a way of life?
Joan: Yes! Of course, we have a morning and evening meditation practice which helps to sustain the enquiry during the day. It’s a necessary discipline.
...........
Those interested may read the complete Book here:
http://www.newlives.freeola.net/interviews/31_matthew_and_joan_greenblatt.php
To have come to the path at such a young age!Godspeed to this wonderful couple.
Please also read Swami Jnanananda,Chapter 6 and the interview featuring David.I have posted this link sometime back but thought it may be of interest to those who may have missed it.
Namaskar.
Dear Ravi,
I agree with you. The neo-advaita
group wants a quick-fix for moksha.
In fact years of life have to be
spent on Chitta-suddhi, about which they do not know much. There is an Upanishad story where someone spends 32 years in herding cows and the guru wanted him to come back with 1000 cows! These 32 years are not a waste, it helped the disciple to purify his mind. This aspect, the neo- advaitic group does not know.
No doubt, Sri Bhagavan has said,
that there are no pre- qualifications for self inquiry.
But He also maintained that one
should pursue self inquiry in all its totality, so that the inquiry itself would clean up the mind.
*****
Self Realization - Some
Misconceptions:
Suri Nagamma: Is it a fact that
while a platform was being
constructed at the Virupaksha
Cave, some stranger came and inquired of Sri Bhagavan where
the Swami was and Sri Bhagavan had sent him away that the Swami had gone somewhere?
Sri Bhagavan: Yes. It is a fact. One morning, I arranged the stones, prepared the mud and was building a platform. Some stranger came and asked, "Where is the Swami?"...I said, "The Swami has gone out somewhere. Later Echammal teased me about it. I said, 'Oho! Do you want me to tie a board round the neck saying, "I am the Swami?"
- From Letters.
Sri Bhagavan was so normal, so much seemingly like one of us, that His state of steady wisdom would sometimes go unnoticed. The state of Self abidance of a person could easily be missed. For instance, in the earlier years, Sri Ramana would be engaged in masonry work, like any other ordinary laborer, cutting vegetables as a kitchen helper would, and so on. In later years, He would be correcting proof of the Asramam publications along with other inmates, narrating tales as an actor would and the like. So it is natural for the unwary not to have even a glimpse of His Himalayan stature. As a consequence, time and again, the incidents of the type extracted from the "Letters", would keep happening. To illustrate, one day while Sri Bhagavan was cutting vegetables some persons going round the Hill wished to know where the Swami was. He replied that the Swami had gone out and they went their way. When an inmate remonstrated, He said, "What else to do? Was I to tell them that I was the Swami?"
It is so easy to be misled when notions about self-realization and jnanis are as foggy and muddle headed as they generally seem to be. When a visitor wanted advice from Sri Ramana, since He was Self realized, He said, "You say you think I have Self realization. I must know what you mean by Self realization. What idea do you have in your mind about it?" It is the absence of this clarity which is at the root of many misconceptions about it.
contd.,
Self Realization - Some
Misconceptions:
continues...
Two visitors to Sri Ramanasramam
for the Deepam festival recently
met me and said: "We are going
to visit Annamalai Swami. Could
you please tell us whether he is
a Self realized person?" The
question which appears quite
naive was put with the utmost sincerity. I gently told them, "Has Sri Bhagavan asked us to
find out the truth ourselves or
to find whether someone else is
Self realized or not?" How could
one know in any case? I told them the Swami had been closely associated with Sri Bhagavan
in the early years of Sri Ramanasramam and that they would
do well to spend time with him without any mental reservations.
This conversation sets one reflecting about the state of Self
awareness. What would be the hallmark, the insignia, if one wished to find out? The question has been quite important to seekers of truth, for Self realization is the goal towards which one is working. The characteristics of a Stithaprajna, of a seer of steady wisdom, is something which one is keen to know about. In Sri Ramana Gita, Sri Bhagavan Himself explained to us what it means from the Jnani's own view point and that of the onlookers. The Jnani is aware that He is one because His mind is effortlessly silent, being rid of all tendencies which externalize the mind. 'Others' can be sure by his 'samabhava,' from his even mindedness.
The tests have been spelt out to satisfy intellectual interest about the supreme state. However, we allow ourselves to be diverted to judging the progress of others. Sure enough, it is an effort which is a futile waste of time and totally negative mental trend, for one would not only be wasting his energies but quite possibly also arrive at a wrong conclusion. Because realized persons prefer to hide their state, to keep it a secret. Some years ago, this issue came out in clear focus in the correspondence between a totally sincere and frank Bombay devotee and S.S. Cohen.
contd.,
Self realization - Some
misconceptions:
continued....
Cohen's reply is so forthright
and such an eye opener. It would
be worth extracting in full lest
we continue this unexpressed evaluation of the spiritual state of other seekers on the Ramana path. "Your remark about my Self realization or its negation is so unbecoming that I took a long time to decide about the answer. It is given not in anger but indignation that like many disciples you have wished to judge from this distance. One of them went so far that he denied knowledge of any self-realized man among Sri Bhagavan's devotees.I know six of them within and outside the Asramam. It is not that I am realized or not realized. It is the injustice of these fellows judging wrongly the inner life of their comrades which angers." The whole trouble arises because one is bothered about the post realization state rather than attaining it for oneself. If one did attain it, then one would "see for himself".
However, since this desire to know whether a person is Self realized is so widespread, perhaps it may not be correct to attribute it to curiosity. It could well be because of the feeling that they would be able to derive greater benefit spiritually if they knew. Then they could more readily surrender to such a person. Apparently, this line of thought is logical. However, the danger is that more often than not since our minds are not unitary we would end up by negating the attainment of another devotee. It is this kind of situation about which Cohen is so cross. One would also do well to remember, that even those who 'come to scoff would remain to pray' in the august presence of a spiritual Hercules. Do we not know what used to happen in Sri Ramana's presence? The motive with which the person came did not matter. It is not that only genuine seekers of truth came to Him. Some might have come to show off their erudition, some others to prove the superiority of their particular faith over others. They may even have started with an attitude of irreverence. Yet all could not but be drawn by His magnetic spiritual presence, so potent that it would work cutting across time and space. One should therefore consider whether there is any need at all to find out if a person is Self realized or not. His very company would tell the story by plunging the visitor, the seeker in fa flood of peace. One should also consider the possibility of misjudgement. Should not one do so? Suppose one wrongly labels a realized persojn as one who is not so, then one would miss out on the benefits of the 'sat sangh' of his company.
continued....
Self realization - Some
Misconceptions:
Again, there is yet another
aspect to this question. Would
we all desire to know if we are
clear about what Self realization
means? Time and again Sri Ramana
has stressed that nothing new is attained in one sense. For if Self
realization is a matter of attainment, one could lose it too.
What is gained may be lost. Is it not? The existing state of peace
and natural happiness is revealed as we get rid of the obstructions. "Removal of ignorance is the aim of practice and not acquisition of realization." As tendencies which externalize the mind get fried and destroyed in the fire of intermittent dips into the Self during the practice, the mind acquires the capacity to stay within the Heart. Gradually one remains 'effortlessly in alert peace.'
It would be worth stressing again that the perfume of the presence of such a person would reveal its beauty in so many ways. An atmosphere of peace would pervade stilling the minds of those coming within its orbit. Call it a 'steady river of peace' the Ramana Lahari, 'the blissful atmosphere of Sri Ramana' or what you like. But its stamp is the dynamic silence which envelops everyone. His words will be gentle and soft, his love vast, and all embracing. In such an elevating presence, we too become aware of what Self realization means as an experience.
For each of us there is hope. As we progress in inwardness the forerunners of the natural state become evident. Work would be done without desire. Action would be rid of fear and anxiety which are now associated with it. Unconscious power, as an inner calm, as an inner detachment would develop, enabling one to take events in their stride. Gradually the joy of that state would become steady. Then all questions fall off. There would be no need to question or doubt the experience of another. Nor would there be a need for an intellectual comprehension of the implications of Self realization. Everything, all doubts, evaluations, would be dissolved in the vast beatitude of experiencing the natural bliss!
[From an article by A.R. Natarajan, Sri Ramana Maharshi Centre of Learing, Bangalore, from his book Hidden Power.]
concluded.
SAMADHI AND LIFE:
[A. R. Natarajan, Hidden Power]
Actionlessness and action are
not hostile to each other. Fear
of loss of samadhi while one is
active is the sign of ignorance.
Samadhi must be the natural
life of everyone.
- Talks.
From time immemorial Samadhi has been held out as the highest goal
of all spiritual endeavor. There is a spate of literature on different types of samadhis, particularly Nirvikalpa Samadhi,
where one is free of thoughts and body consciousness. Sri Ramana talks about Sahaja Samadhi, a state of natural silence of mind when the mind is merged in the Source, when one is aware of the dance of the "I-I" continuously in the Heart. But in this state one is fully aware of the body and its actions without the loss of Self awareness.
Is this only a utopian dream, a distant horizon? 'No', says Sri Ramana. On the contrary it is the only reality. For the Samadhi is natural. That which is natural is also universal. It is not the exclusive property of only yogis, tapasvins, siddhas and saints. It is everyone's. Everyone's! One can surely raise his eyebrows in doubt, questioningly. But it is true that it belongs as much to those engaged in the whirl of activities as to the recluse.
What greater strengthening affirmation can Sri Ramana give to seekers who are parched for peace and happiness? In nearly all the conversations recorded in Talks and Day by Day, one finds a common thread, the assumption that activity and work cannot go hand in hand with the inner poise, with peace and all pervasive silence.
The seekers are only too ready to write off wisdom for themselves because they cannot be free from activity. Hence the first target of Sri Ramana is to remove their false notion, this delusion. We find in the quote we are meditating on, Sri Ramana's statement that actionlessness and action are not opposed to each each other and also the fear that Samadhi would be lost because of work, is unfounded. It springs from ignorance. Of course, Sri Ramana has been dinning this proposition into us through Paul Bruntons and Jivrajaniis over the decades. But we seem determined to hang on to our false beliefs and debilitating notions. So Sri Ramana tries to help the seeker by stressing several unassailable truths. Even if one contemplates on any one of them, to its logical conclusion, it would end once and for all, all the mental block and its consequences.
The first thing to be remembered is that one cannot voluntarily relinquish or grasp work. One cannot by an act of will decide to work or work this much only or cease to work. Why? For, "all activities which the body has to go through are determined when its comes into existence." As Sri Ramana says, "The whole thing is programmed." "The same force which gave rise to the body will ensure that the body's purpose is fully worked out." Once this fact is understood, then all seeking for work and all attempts to escape from it would end. For action would then be seen to be automatic and inevitable. One cannot court it or shy away from it. What the body has to do ite has to do. It can neither add nor subtract.
contd.,
SAMADHI AND LIFE:
Pausing here, does truth require
much proof? Is it not the
experience of each of us? Have we
been able to take a holiday, to run
away to the Hills or the sea-shore
to escape from work? Does not something all too important which has to be done within time-frame, come in the way? Contrarily, are there not times when we are fiddling our thumbs, or swatting flies when we would much rather plunge neck deep into work. The lockouts, the layoffs, the plight of 'retired persons' seeking some work to 'pass their time', the unemployed youth making all-out efforts for jobs in vain are all there before us. Work comes in sudden spells, steady pace or not at all. And in this inter-related world unless our karma lies that way, work or its absence cannot be chosen. When this inescapable fact is imprinted on the mind the attachments to action drops off. One will not bemoan lack of work or be elated by piles of it. Work would be done unhurriedly and in repose.
While the attachment to actin is on the wane, is exiting, there are still mental hurdles to be jumped over, the main one being the ego-centered belief that the success of our action depend on us, our effort, our involvement and that we are its architects. Here again, we are up against ground realities. Effort and success have never been constant
companions. For success and failure are divinely ordained says Sri Ramana. It is the creator's laws which govern them. The sudden riches, the sliding into insolvency, the inability to put through sure-fire real estate deals, the puerile stuff becoming the best sellers while solid gold
is 'wasting its fragrance on the desert air' evidences this. Where then is the cause for clinging to the results, to result oriented actions? Action and its result are both outside the pale of one's control. They are part of the divine scheme of things. As we recognize it and experience it through our seeming failures, when all our efforts have come to naught, we cross the second barrier which is destroying our peace while we are inevitably engaged in action.
contd.,
SAMADHI AND LIFE:
continues....
For crossing these mental
handicaps to natural peace, to
natural samadhi, Sri Ramana keeps
helping us by the invigorating
suggestion, 'Why don't you act as
an actor on the stage, or the cashier in the bank? Does either of them identify himself with his role in the play or the cash he is
counting?' You too are only an actor in the cosmic play in which
you have been given a role according to the karma which has
started to bear fruit. You have
played many different roles in the
past lives. Actually you are a seasoned actor, aren't you? Yet, why this identification with the particular role and the actions
related to it? Cast off this robe,
this covering of attachments. Be
free. Then it is such a joy! Is it not? Be aware of the consciousness, the fire within, without and everywhere which ignites you and protects you. Why forget that your Sadguru Ramana's Presence is always there devouring you with His smile of the spirit, of the Self, with His embrace of Bliss?
concluded...
The interview of Hamsa Johannus de Reade in Arunachala is also a touching one.
http://www.newlives.freeola.net/interviews/36_hamsa_johannus_de_reade.php
R.subramanaian/Friends,
"all activities which the body has to go through are determined when its comes into existence."
It will be interesting to examine this statement.(just to have some entertainment.All the same there is some food for thought as well!)
1.When did the body come into existence?(Is it with the thought 'I am the Body' or is it 'at the time of conception'?)
2.Is this applicable to the 'Dream' Body in a dream as well ,since it is said that there is no difference between Dream and Waking state?
3.Is the activity(Karma) related to the mind or the body of the person?
4.Is this applicable to trees and animals or only man?
Namaskar.
R.Subramanian/Friends,
"The lockouts, the layoffs, the plight of 'retired persons' seeking some work to 'pass their time', the unemployed youth making all-out efforts for jobs in vain are all there before us. Work comes in sudden spells, steady pace or not at all."
The Spiritual perspective and the worldly perspective are different and cannot be mixed up.
From the worldly perspective,the basic truth is that uncertainty is a fact of life and there can never be any certitude that such a such an action will produce such a such a result.One may say that the probability of the 'Result' is higher if one puts in the 'Extra' effort.To say that even that 'Extra effort' is ordained by God or any other factor is sheer 'fatalism'.The sooner one gives up this false idea,the better it is.For it is the same God or 'Nature' that has planted the concept of 'Freewill' as well and has given the power to use it.(Sri Ramakrishna's Mahut Narayana Story!).
From the spiritual perspective it is what the Katha upanishad says:
"This Atman cannot be attained by study of the Vedas, nor by intelligence, nor by much hearing. He whom the Self chooses, by him the Self can be gained. To him this Atman reveals Its true nature. "
That is to say that when one sets one's sight on the spiritual path,the Driving mechanism(or motive)is this divine shakti of the Atman-this unfoldment is totally determined by this shakti and all other 'efforts' or 'results' are incidental and do not matter.The other way of putting this is like what Lord Jesus said-"“Render unto Caesar the things which are Caesar’s, and unto God the things that are God’s”
It is this unfoldment that cannot be altered.In the process of unfoldment whether one takes a cup of tea or whether one takes a cup of coffee,these do not matter.To say that taking a cup of coffee is also determined is pure imagination.(For how does one know whether the coffee is coffee or some adulterated stuff!If one is dogmatic and say that even that is determined that one will have to take adulterated coffee only,there is simply no end to this chain of 'Thoughts').
So it is only logical and worthwhile to say that once one has set one's Heart on the spiritual path,one has to come to this understanding that the 'Grace' of the Divine is behind whatever that one may be engaged in and that it would carry us home.One needs to stay focussed on this and not by the outer success or failure of having to drink 'Coffee' or 'Plain water'(which may be better!).For what is success and what is failure when both of them are to be left behind and are useless anyway.
Namaskar.
Friends,
An excerpt from Sri Aurobindo's 'The Synthesis of Yoga':
The lotus of the eternal knowledge and the eternal perfection is a bud closed and folded up within us. It opens swiftly or gradually, petal by petal, through successive realisations, once the mind of man begins to turn towards the Eternal, once his heart, no longer compressed and confined by attachment to finite appearances, becomes enamoured, in whatever degree, of the Infinite. All life, all thought, all energising of the faculties, all experiences passive or active, become thenceforward so many shocks which disintegrate the teguments of the soul and remove the obstacles to the inevitable efflorescence. He who chooses the Infinite has been chosen by the Infinite. He has received the divine touch without which there is no awakening, no opening of the spirit; but once it is received, attainment is sure, whether conquered swiftly in the course of one human life or pursued patiently through many stadia of the cycle of existence in the manifested universe.
Namaskar.
Friends,
There was a circus and one spectacular event was 'The Dance of the Horses'.People watched with bated breath how the Horses danced to the accompanying music.Quite impressed with the performance,one man went and asked the Trainer of the Horses how he managed to train the Horses.The Trainer told them to approach the Music Director-"You may ask him how he trained his musicians.He Trained them how to accompany the Horses!"
The Horses did their bit and the Musicians did their bit.The Audience did their bit.Where was the Dance?In the Horses,in that music or in the perception of the Audience!
Namaskar.
Free from Boon seeking:
[A.R. Natarajan, from his
book Hidden Power.]
Joshi: I find surrender easier.
I want to adopt that path.
Ramana: Surrender appears easy
because people imagine that
once they say 'surrender' with
their lips and put their burden
on the Lord, they are fee to
do what they like. But the fact
is you can have no likes and
dislikes after your surrender
and that you should be completely
non existent, the Lord will be
taking that place.
- Day by Day
How I wish I could say that
truthfully! Ramana, my foolish
mind keeps seeking, keeps asking, keeps begging you for boons. Am
I not forgetting that I am the patient and you are the doctor
for curing the dreaded disease of worldliness? Am I not denying your mercy, denying your grace, by praying for its particular channelizing? Am I not presuming to know better than you what is good for me? Am I not questioning your care, your wisdom through my specific prayers? When will that day dawn when I can say, 'Now I have surrendered', say 'Do what you will'?
After all what can I ask you my master with my limited intelligence, with my mental blinkers, with my prejudices and attachments? Am I not as foolish as a beggar who asks a king for 'stale gruel'? Assuming you grant all my prayers where would I be? In the endless chain with one more life gone, one more life wasted. For the very satisfaction would keep fuelling my desires, would push my mind away from you into the whirl of the externalized mind, would distance me from the all important inwardness. I know, my Ramana, that I have gone through it over and over again,
in the cycle of time, in the karmic bondage. But it is now different. You have entered. You have come as Sadguru to light my mind, to blossom my heart. Can I excuse myself if I let go this chance, if I cheat myself of its fullest benefit?
It is so tempting to ask, so
easy to pray for worldly gifts which I hold dear, for you have the power to grant. You have the compassion to give. I know you can. But don't. Protect me with your strong mercy. Did you not enjoy being abused by Sundarmurthy and being called a 'mad man' when you tried to stop his marriage as it was about to be solemnized? 'Mad' he called you. Mad indeed you are when it comes to protecting your devotees.
contd.,
Free from Boon asking:
continues...
Reflecting on my past how often
and how ready was I to fall and
jump to my damnation. My heart
is touched and moved by your
knowing and all intelligent
compassion. What do all my
prayers add up to? These trivialities, these ego based requests, how can they add to my fullness? Will I never make a bonfire of them. How can my mind be silent, be aware of your silent presence, if my mind keeps running riot in the grip of desires to which this boon seeking is integral?
But Ramana, sometimes you are
so mischievous. You let me stew in my juice. You let me play with toys of life, to be misled by my attachments, to be lost in the distant horizons. You even seem to encourage this straying, this wandering by my body-mind pulls. So long as one does not ask who is the asker, who is the boon seeker, will there be end to the seeking of more? Are you not the puppeteer and we are the puppets? Why do you leave the puppets to wander in their imagined freedom? Yet if only I leave it to you, if only I recognize the powerlessness of my ego then you would not let me move away from from you constant gaze. Chadwick certainly knew what he was writing about, when he wrote: "Why don't you let me go?" You
won't. Because you care. Because you love in some mysterious way those who even have an iota of devotion to you. You have set the standards so low. You keep forgiving my trespasses. You put up with my foibles, fancies, but
firmly you draw the line. There you are in every situation, every nook and corner extending your true hand of friendship, pushing me inward, pulling my mind within yourself as a mighty magnet, the self. I have learned that it was
my very wanting, very boon mindedness which has stood between us. I must cry a halt to this with the strength flowing from you. But for your attentive protection what would have happened to my sadhana? Surely I would have lost
heart, forgotten my true nature. Surely I would have been easily distracted and tempted away from your wondrous direct path.
contd.,
Free from Boon seeking:
continues....
Master, I hesitate to proclaim
it. To reveal your secret
working. Yet having received
such abundance of grace should not my heart speak? After all, what can I give you, the intelligence sporting in all life? Did you not infuse Muruganar's pen with your power so that he may proclaim your glory? Did you not make him a captive of your gracious glance just for this?
Oh, great dancer of the open space, of the vast akasa, Nataraja, dance, dance, on my ego till it is torn to shreds. In ancient times you destroyed the demon Andhaka. Is this not symbolic to denote the truth that your dance of joy destroys ignorance, the ignorance of one's true nature? They call you a destroyer because at the time of the maha pralaya, at the time of the great deluge, yours is the mighty dance. Those who call you a destroyer know not what they say. For in your destruction is the creation. In your trampling of the ego, is the birth of a new life. You, the so called destroyer, are the giver of the bloom of life. When your dance of joy enthralls where is the mind? Its realm is over. Its jurisdiction has ended.
Oh, Ramana, make me aware of your dance in my heart as "I-I". I am back in my old groove. Yet another prayer. May be the loftiest. May be for the very purpose of life. Yet a prayer. Don't you know how to give me your repose, your own state of steady bliss? Freed by your unsolicited grace from the load of the past, from the burden of thoughts, one sports in bliss.
concluded.
Antahkarana:
[John Grimes]
[From Mountain Path, April-
June 2011]
Bhagavan Ramana said, "There is
the body which insentient; there
is the Self which is eternal and
self luminous. In between these
two there has arisen a phenomenon, namely the ego." [Talks 392].
According to Advaita, the antahkarana [dependent, inert, inner organ] reflects the light of
Consciousness that is the Self and is illumined by it. With no light
of its own, it appears luminous and
seems to cognize, though it is not a cognizer, only an instrument of cognition. A crystal appears bright because of the light it absorbs, an iron ball glows with the fire that permeates it. Similarly the mind shines with the borrowed light of Consciousness. Sri Ramana remarked, "The ego is simply wrong identity of the Self with the non-self, as in the case of a colorless crystal and its colored background. If the background is removed, the crystal shines in its original purity. So it is with the Self and the antahkarana." [Talks 398]. In Advaitic thought, the terms antahkarana and manas [mind] are often used interchangeably and in many respects, the Sanskrit term manas resembles the English word 'mind' though with a number of important differences.
In Western philosophy, the mind is articulated both as a subject and as an object. In Advaita, the mind is an object designated as either manas or antahkarana. In the West, the mind is stationary and only receive sense stimulation never coming into contact with an object but in Advaita epistemology, the mind assumes the form of an object upon meeting it.
The antahkarana is constituted of the five elements [Talks 392]. Prithvi, apu, tejas, vayu and akasa, though tejas predominates, thus rendering the mind active and unstable, always alerting is form. Thus the familiar expression, 'the monkey mind.' The antahkarana is the seat of the functions of the senses as distinct from their outer organs. It receives and arranges what is presented to it through the senses. It reflects objects by its relation to the Self. The perceived variations of different individuals' cognitions are due to the differences in their respective antahkaranas.
continued.....
Antahkarana:
John Grimes - continues....
The antahkarana is said to have
four states or functions. Doubt'
deliberation/sense [manas], discrimination/determination/certitude [buddhi], egoism [ahamkara] and memory/recollection'
retention as well as rising of almost all dreams [chitta]. [Vedanta Paribhasha, Belur Math,
Howrah]; Talks 392 and 467;
In Talks 392, Sri Bhagavan says:
'Some people say that antahkaranas
are five, jnana, manas, buddhi,
ahamkara and chitta. Some say four,
i.e. all but jnana; some say only two, manas and ahamkara, and some
says only one [manas].'
Vivekachudamani also describes this from Verse 95 onwards.
In every external perception, these four are involved, though so rapidly that they invariably escape one's detection as four distinct functions. The mans represents the indecisive state
of the mind as found when one cannot ascertain whether an object is 'this' or 'that'. The buddhi stands for the antahkarana in its state of decision, as when one decisively knows a thing as 'this'. Ahamkara is the state of the antahkarana having a reference to the empirical self. as in 'I am
X' or "I did Y". Chitta is the
antahkarana in its state of remembering.
According to Advaita, the function of the antahkarana is analysis and symbiosis of whatever is perceived by the sense organs. When a tree is first perceived, the mans receives unnamed pristine impressions of color, size and so on. The buddhi then synthesizes them and separates the total unified object thus constructed from other objects. Until the buddhi does it work, the object is an object of my experience and not an object of the everyday world. Buddhi functions to make this particular object an object of the objective world through assertion or decision. "That is a tree" is the result of a decision of the buddhi, The function of the ahamkara is to appropriate the object as its object, as in 'I see a tree.' After the perceived sensations are synthesized into a unified object, chitta brings in past experiences [memory] and relates the tree to earth, seeds, wood, and so forth. Different ideas about the object are then collected and related, though it must be understood that all this takes place virtually simultaneously for an individual due to the ability of the inner organ to coalesce all the information gathered.
contd.,
Antahkarana:
continues....
To this analysis, Advaitins
add another factor. Before the
inner instrument functions,
before the perceptual cognition
of the tree arises, a person is
ignorant of, unconscious of, the
object's existence. The darkness of ignorance or unconsciousness must lit up in order for a perception, to arise. This light
comes from the light of Consciousness, either reflected or limited in the senses, lights up an area, thereby disclosing any
object therein. The disclosure takes place in one's mind. Further, one's mind has the power to take on exactly the same form as the objects and, if necessary, can abstract the mental form later as memory. Sri Ramana said, "The Self is the Heart. The Heart is self-luminous. Light arises from the Heart and reaches the brain, which is the seat of the mind. The world is seen with the mind, that is, by the reflected light of the Self. It is perceived with the aid of the mind. When the mind is illumined, it is aware of the world. When it is not itself so illumined, it is not aware of the world. [Talks 98].
There exist only two things that cannot be logically denied. The Self and the Sakti [power]. One cannot logically say, "I don't exist." for to do so, one must invoke the 'I'. Likewise, one cannot logically deny 'power', for to do so one must employ it. Sri Ramana said, "There is no one who does not say 'I am'. "The wrong knowledge of 'I am the body' is the cause of all the mischief." [Talks no. 96]. How is it that the one, indivisible, non dual Consciousness appears to divide itself into the constituent part of the knower, the known, and the resultant knowledge? Sri Ramana said, "When the ego, however, dominates it, it functions as the reasoning, thinking or sensing faculty." [Talks 188; Maharshi's Gospel Book Two.]
This Pure Consciousness does not act in any way, whatsoever. Action, on the other hand, always and necessarily involves a fluctuation or modification [vritti] of the internal organ. In any and every act, an individual who is the agent, uses some instrument[s] to bring about a change in some object. Acting requires differentiation, while pure Consciousness is forever undifferentiated. There are no instruments nor are they any objects to contrast with the Self as knower.
continued.....
Antahkarana:
John Grimes:
continues...
The Advaitin assumes the
necessity of the internal organ
[antahkarana] for the sake of
associating the Self with the objects. Without this association,
no knowledge is possible. The antahkarana is necessary for consciousness to contact external objects. The functions of the modifications of the mind [manas]
are three fold. For the sake of contact with the objects by consciousness; for the modification of non-difference of the Consciousness-Self and the object defined Consciousness; and for the removal of the obscuring ignorance with regard to the particular object. [Advaita Siddhi - Madhusudana Saraswati].
Thus, we observe that the antahkarana is necessary for an association of consciousness with objects, and without such association no cognition is possible. As well, besides the antahkarana being necessary , the mental modification must reach and take the form of the object. Even in internal cognition, it is the antahkarana that has transformed itself into a mental modification (i.e. happiness, anxiety etc.,) and is manifested by the inner witness-self [sakshin].
Quoting from the Kaivalya Navaneetam, Sri Ramana remarked:
"The modes of mind take shape as external objects and the light reflected on the modes illumines the objects. Now neglecting the modes of mind, look for the light illumining them. The mind becomes still and the light remains self-shining. The undulating mind [i.e. the mind associated with rajas = activity and tamas = darkness] is commonly known as
the mind. Devoid of rajas and tamas, it is pure and self shining. This is Self Realization. Therefore the mind is said to be the means for it." [Talks 100].
continued....
Anatahkarana:
continues....
The antahkarana, in conjunction
with the sense organs, perceives sense objects. It is impelled by its outgoing tendencies as induced by the impressions of previous actions. Both the mind and a sense organ are necessary to complete the connection between the subject and the object in external perception. This is obvious from examples where the connection is lacking, i.e. where the sense organ is defective or where the object is too near or far away and thus no perception is possible.
The process may be summarized:
1. The mind of the knower, in conjunction with a sense organ, reaches out to an object, identifies with it, and assumes its form;
2. The modification of the mind removes the veil of ignorance that was hiding the object from the knower;
3. The consciousness underlying he object, which is being manifest through the mental modification,
illumines the object;
4. The mental modification associates the object-consciousness with the subject-consciousness;
5. The knower perceives the object.
Finally, to conclude where Ramana and Advaita conclude, their final position, the siddhanta, Sri Ramana said, "Has anyone ever seen
the pranas or the antahkaranas? Have they any real existence? They are mere conceptions. When and where will such a conception end?
[Talks 392].
concluded.
Staying with the Experience:
(A.R. Natarajan, from his book
Hidden Power.)
Devotee: Thoughts cease suddenly,
the "I"-"I" rises as suddenly and
continues. It is only in the
feeling, not in the intellect. Can
it be right?
Maharshi: It is certainly right...Feeling is the primary factor.
Devotee: When I see outside, it disappears. What is to be done.
Maharshi: It must be held tight.
- Talks 24.
What is the 'ultimate' in spiritual experience? Is it available now but not known to us? Do spiritual practices give us something new or do they reveal what already exists? If it is revelatory, does the discovery come only in the end as a sudden flash? Does practice only prolong
and steady the experience? Is the nature of experience during the practice different from the 'ultimate' experience?
These questions have all been answered repeatedly by Sri Ramana.
Yet our weakened minds are unable to grasp it. They are unable to hold onto, unable to grasp the experience which is of a different dimension. What is this experience? Sri Ramana says that it is only the experience of natural happiness. Natural because of its universality. Natural because it is not dependent on any circumstances, any relationships. Therefore it is non-mental. For the mind functions only through a series of relationships related to the 'I'. Natural also because it is not something which is present sometimes and absent at other times. It is ever one's own and cannot be given or taken away. Sri Ramana also makes it clear that the nature of experience, this experiencing of natural happiness is not postponed till the very end. If it were so, there would be no spur, no incentive to sustain and nourish spiritual practice. The first flush of enthusiasm would soon wane and fade away. Hence the proposition that the goal of experiencing ultimate happiness and the means of it are the same. Through practice larger and larger doses of the same experience are had still at last only that experience is there always and unwaveringly. One is in that state. One is that State.
continued...
Staying with the Experience:
continues...
Many find it hard to believe
or accept that the practice and
goal are one and the same. But
that is the fact which is of considerable significance for spiritual practice. The non-separation of the means and the goal gives a certain immediacy, certain sense of urgency to the practice. For it becomes totally experience oriented.
If you have to have an experience which is not of the mind, quite logically you should learn to put aside the mind, to deal with and negate its obstructive ways. Each one is aware of his own mental state. It is covered with smog, dust and pollution like atmosphere in a big city. The rush of thoughts is like the rush of traffic with two wheelers, three wheelers, old cars, modern posh cars, buses, lorries and all competing to go ahead. Can such a mind be burdened by thoughts be silent? A legitimate question no doubt. It ceases to be so far after Sri Ramana has made available His invincible weapon of self inquiry. The thoughts are no doubt numerous. True, they are pulling us in contrary directions. A constant inner battle is on for claiming the individual's attention. But their numerical strength, their contradictions. A constant inner battle is on for claiming the individual's attention. But their numerical strength, their contributions can be wholly put aside by turning one's attention away from them and thereby nullifying their momentum. The seemingly simple shift in the attention of the mind to its core, when the seeker becomes the sought, marks the beginning of the end of the mind's sway over us. The mind thus turned inward is silent. But then fear grips one. For it is a strange experience, an experience of happiness by seemingly not doing anything, by just remaining alert to the starting of thought movement. This doubt and fear abruptly end the joy being experienced. Lack of courage to stay with that experience ends it. The mind reminds one of a thousand duties on hand, the many jobs to be done and so on. This voluntary hara-kiri, this voluntary giving up of the beauty of life which is experienced when the mind is silent has long denied one the fruits of one's labor. For staying with that peace is a must.
contd.,
Staying with the Experience:
continues....
Here one can refer to Sri Ramana's
counsel to practitioners. A young
man Krishna Jivrajani from Karachi
asked:
J: When I reach the thoughtless stage in my sadhana, I enjoy a certain pleasure but sometimes I also experience a vague fear which I cannot describe.
Bhagavan: You may experience anything but you should not rest content with that. Whether you experience pleasure or fear, ask yourself, 'Who feels this pleasure and fear?' until such pleasure and fear are transcended and reality alone remains.
There is nothing unique with such a thing happening or being experienced, but you must never stop with that....When thought is quelled one must press on until all duality ceases.
Here Sri Bhagavan has given His famous antidote to the fear of experiencing the state of non-doing, the state of just being. Question the one who has the fear. Let the fear not cheat you of staying with the experience of natural peace, the exhilaration of true silence. Since it is fear which has given strength to the mind's false alarms, this root fear has to be handled in Sri Ramana's way.
One could refer to the conversation which Cohen had with Sri Ramana where again the need to hold on to the peace is stressed.
Cohen: I get into meditation and reach a point which may be called peace. What should be the next step?
Bhagavan: Peace need not be disturbed. One should be in that peace only.
C: But I do not have satisfaction.
B: Because your peace is temporary. If made permanent, it is called Realization.
Time and again, Sri Ramana would bring the seeker back to the need for recognition that positive alertness alone is needed when the mind is turned inward. It may seem like being inactive but it is not. But one's action orientation allows the mind to resume its sway by entry of thoughts. A conversation with Mrs. Pigott could also be taken to be yet another example of Sri Ramana's emphasis on not letting the experience slip out.
Bhagavan: Try to realize the body is not you, the emotions are not you, the intellect is not you. When all these are still you will find-
P: What?
B: You will discover. It is not for me to say what the nature of the individual experience is. Hold on to that.
Each one who is serious about practice does experience this beatitude, a peace which envelops when the mind has become quiet through non-objective meditation, through inwardness. But lack of experience of this spontaneous experience, an experience which is non mental leads to its being lost. Such spells must be hung on to for in the continuity of that happiness lie's one's freedom.
concluded.
The Chess Game Story:
There was a young boy, in China,
who was utterly poor, and had no
chance to make a living for food
and clothing. So he wanted to join
a Zen Monastery, so that he may
do some odd jobs there and ensure his food and clothing and shelter. He hestitantly entered the monastery. The Zen Great Master asked him: What do you want? Why do you come here? The
boy answered: I want food and clothing and stay here. The Zen
Great Master asked him: What do you
know? Have you studied? Do you know some Sutras? The boy replied:
No. The Zen Great Master then asked: Do you know cooking? The boy said No. The Zen Great Master then asked him: What on this earth, do you know? The boy replied: I know how to play chess! The Zen Great Master was happy and then said: "So you know how to play chess. Now you shall play with one of my Masters here. If you are defeated, I shall cut your nose and you will be driven out. If perchance, the zen Master is defeated, I shall cut his nose too though I won't drive him out." The boy nervously agreed.
The pieces were set. The boy and the Zen Master sat opposite to each other. The Zen Great Master was sitting nearby with a long sword!
Initially, the boy made some wrong moves and his position on the board was quite bad. He became sweating and thought: "Oh, God, I came here for food and clothing. Now I would be defeated and I shall have to go back with my nose punctured." He focused his full attention on the game. Soon he improved his position. He was comfortable. He then looked at the opponent, the Zen Master. Though he was not sweating, he was obviously uneasy and slightly nervous.
The boy thought: "If this Zen Master is defeated and if he loses his nose, what a great sin would befall on me? He is well read. He meditates every day. He is peaceful and is leading a simple austere life. Why should I cause harm to him?"
The boy then deliberately made a wrong move so that he might lose his queen and then get defeated easily. Suddenly, there was a loud nose. The Zen Great Master's sword fell on the chess board and all the pieces were shattered to four directions.
Then, smilingly, the Zen Great Master said: "The game is over. O boy, you are in." He hugged the boy. The baffled boy asked him: Master...but the game is still not over. Nor had I won the game...
The Zen Great Master said: "I have not asked you to play chess to know your ability to play good chess. I wanted to know two other things. Focused Attention, and Great Compassion. Maha Prajna and Maha Karuna. You have got both. When initially you were making some bad moves, you improved your position, with Maha Prajna, focused attention. Later when your opponent was about to lose, you deliberately made a mistake, so that he could win and you could lose. This Great Compassion, Maha Karuna. So you possess both these qualities for learning Buddhism. So you are in."
*****
Conversation between two
prisoners in adjacent solitary
cells:
During Stalin's period, there
were two prisoners [dissidents
of Stanlist views] in two
adjacent cells. In such cells,
the prisoners have to spend time
all alone, excepting for some hard
labor for which they are taken to a
place for a few hours. Even there,
they cannot talk to each other.
There were two such prisoners who
remained in two adjacent cells. They smuggled into their cells, one small stone each, and used the stone, for tapping the bifurcating wall and the sound of which could be heard in the next cell. They soon developed a conversation language. one tap [period] is a,
two taps [period] is b. Like this. Soon they became friends and did this conversation [which was itself a very very tough task]
without outsider's knowledge.
One day, A asked B: "What will you do, if you are released tomorrow?"
B replied: I shall go to a courtesan, with breasts like champagne glassed and enjoy her company for many days.
Then, B asked A: "What will you do, when you are released tomorrow?"
A replied: "I shall study astronomy
and realize God."
The study of astronomy, how does it help one to realize God? First
he comes to know about planets and sun. Then the stars, then the galaxies, then coal sacks [dead stars, which will suck light from outside] or dark matter. Slowly but surely he would understand how great God is. There are stars from which light is yet to reach the earth, though earth is 3 billion years old. One can imagine the distance in which these stars are placed in the Space.
After understanding all these, God, he would understand, should be a Maha-Purusha [Para Brahman]. Then, what can I do, this small little mosquito, except to surrender to him and seek his grace for a peaceful and happy life? How can I have any plans to do this or that? Will what I do be approved by him. So, it is better to surrender to him and seek his guidance. Thus he does total surrender, self surrender, another name for self inquiry!
[Based on the story, by Arthur Koestler, in his book Darkness At Noon; a novel about post-Stalin U.S.S.R. before the glasnost and prestoirika of Gorbachev.]
*****
Punarvasu VaNNam:
Today, 22nd Sept. 2011, comes
Bhadrapada, Punarvasu star.
Punarvasu is the star in which
Sri Bhagavan took birth in the
month of Dhanur in December
1879.
This day is celebrated in Sri
Ramanasramam, with special pujas
and Sri Ramaneswara Maha Lingam,
is adorned with golden casket.
Golden is the color of Punarvasu
star.
One verse from Tiruchuzhial Padigam of Sri Ramana Sannidhi
Murai: Verse 426:
O the Truth and Effulgence,
which is searched by the four
gods,
I joined you and attained
the bliss that is not earned
by anyone.
O the Competent in sweet speech,
from Tiruchuzhi, the ancient
town of Pandyan King, which
is sung by many poets,
Even if I forget you, my tongue
shall utter your Name!
*****
A Light on the Teaching
of Sri Ramana Maharshi:
AHAM PUBLICATIONS, U.S.A.
[Sri Sadhu Om.]
Spiritual Maturity - Pakva:
198. The mind will not be willing
to come and follow the spiritual
path until it has been repeatedly
stung and afflicted by the
miseries, which lie hidden like
poisonous honeybees in all the
worldly pleasures that are sought and attained through five senses. And until it has thereby gained desirelessness [Vairagya] towards all such pleasures. This alone is the reason why God gives all the sense-pleasures that people ask Him to bestow, and is also the reason why the Vedas mainly recommend the path of kamya karmas [actions performed for the fulfillment of temporal desires.]
199. For people whose madness of desire for the pleasures of this world has not yet subsided, who have not become disgusted with all the efforts they have been making to obtain those pleasures, and whose minds have not therefore completely withdrawn from all such extroverted desires and efforts, it will not be easy to inquire, "Who am I?" and to know the true Self, just as a reflection of one's face will not be formed clearly in swiftly running water. Know that a reflection can be seen clearly only when water stops running and collects itself calmly together in one place.
200. If the liking to attain true knowledge really rises with one, it will be easy for one to experience Self Knowledge, the state of perfect emancipation as clearly as an amalaka [gooseberry] fruit in the hand. But so long as even an iota of the liking to enjoy the pleasures of this unreal world remains unsubsided in one's heart, the real thirst to know the Self will not rise within one.
contd.,
A Light on the Teaching of
Sri Ramana Maharshi:
Spiritual Maturity - Pakva.
continues...
201. To the extent in which the
conviction grows stronger in us
that all the extroverted
activity of the mind is only
misery, to that extent the desire
and love to turn within will also
increase. And to the extent to which the strength to attend to the Self alone increases in us, to that extent the conviction will grow that attending to anything other than the Self is useless. Thus, each one of these two (Vairagya or desirelessness towards external objects and Bhakti or the love to attend to the Self) is an aid to increase the other.
202. Know that he who likes to remain steadfastly attending to the Self, knowing that Self Realization is far more important than any action that he has to do, than any word that he has to speak, or than any thought that he has to think, alone is a true mature spiritual aspirant - pakvi.
203. Though many millions of very important thoughts rise in one's heart, bliss can be enjoyed only when one rejects all of them and remains still, knowing that to be still is far more important than to continue attending to any thought whatsoever. Only by those earnest aspirants who have clearly understood this truth, can real austere practice, tapas, be possible.
*****
A Light on the Teaching of
Sri Ramana Maharshi:
Sri Sadhu Om.
Sannyasam - Renunciation:
32. For a person who has taken
renunciation [sannyasa] in order
to attain God, the supreme reality,
it is not proper to go outwards seeking people and climbing on platforms to give lectures. Instead of turning within towards
God and becoming established in Self abidance, if a renunciate [sannyasi] turns towards the alluring and deceptive world, diverting his mind to the habit of giving lectures, he will be doing great harm to himself.
33. You have taken this renunciation [sannyasam] not for the sake of giving spiritual instructions [upadesa] to the people of this world, but only to attain the infinite Self, and to remain established in Self abidance. Why do you forget this truth and wander about in the world giving lectures?
34. Only the real renunciate [sannyasi], who never deviates from the state of firm Self abidance, is a person who is correctly teaching true knowledge to all other people. Rather than by climbing on platforms, to give lectures by mouth, if one turn the mind within away from the world and abides in Self, then the entire world, which seems to exist externally, will be awakened into the state of true knowledge.
35. Without renunciation [sannyasa], to attain liberation is not the least possible; but renunciation [sannyasa] truly means only inward renunciation [that is, the renunication of the first thought 'I am the body'] and not anything else, that is, not the assuming of any traditional outward guise such as ochre cloth and shaven head. Therefore, in whichever one of the four stages of spiritual development [asramas] one may be in outward appearance, according to one's prarabdha, know that level or stage of development [asrama] is not an obstacle to one's attaining liberation.
contd.,
A Light on the Teaching of
Sri Ramana Maharshi:
Sannyasam [Renunciation]
continues...
36. Just as a wife comes to one
only in accordance with prarabdha,
which is the fruit of karma done
by one in former lives, so the outward renunciation also comes
to one only in accordance with prarabdha. If outward sannyasa does not come to you of its own
accord in accordance with prarabdha, do not have desire for it; if you remain free of all desire, including even the desire to live the outward life of a sannyasi, that itself is true sannyasa.
37. To become devoid of all impurities in the mind is true renunciation. If one abides in the true state of the Self, which is devoid of all thoughts, that itself is all virtues and ethical conduct [dharmas]. If one attains the state of being devoid of even the desire to become a renunciate, that itself is the true attainment of renunciation.
38. Even though he outwardly lives the life of a grihastha [householder with his family], a person who is devoid of the defect of thinking, "I am the grihastha" is superior to a sannyasi that proudly thinks "I am a sannyasi". This is a saying graciously uttered by Sri Ramana Bhagavan, the supreme philanthropist. [Verse 840 of Guru Vachaka Kovai]
39. A sannyasi is one who has severed all connection with the four castes. Therefore, to inquire about a Sannyasi, "in which caste was he born? Is he a low caste sudra sannyasi or a high caste brahmana sannyasi?" is only the mischief of the ego.
40. All distinctions of caste and stages of development relate only to the filthy body and not to the Self, which is the form of Grace. Know that those people who have renounced and escaped from the attachment to the body, by gaining a clear knowledge of the Self, are not bound by distinctions of caste and asrama, which are fetters of maya.
concluded.
The Qualified Disciple:
[From Advaitic Sadhana, by
S.S. Cohen. Asramam Publications
2007 edition.]
This is the age of shortcuts.
Time has shrunk and space more
so, and the dual inconvenience
has affected men's moods and
temper. Even the supreme Knowledge
has nowadays to be given in
massive doses and has to produce quick results too, or they will have none of it.
In olden days, Brahmajnana [the
Knowledge of the Absolute] used to
be imparted by Rishis [Self realized sages] to their sannyasi
[world renouncer] disciples only
over a number of years. Staying with the Guru in seclusion, often in the forest, for the whole of the period was a pre-requisite for many good reasons, which the disciples could not question. Now we cannot do that. Time presses and our patience has, likewise suffered contraction, so has our appreciation of the quest and the prize at issue.
Besides, the culture which most of us have inherited is too extroverted and too aggressively intellectual to permit us to understand within a short time what it all means to be a sadhaka, a practical aspirant for a truth of which in our homes and colleges we were not given an inkling. We are apt, moreover, to bring with us scraps of knowledge gleaned from a wide reading of miracles ridden theology and 'occultism' including an endeavor to accommodate the Vedanta inside them. The result is that we return from the Guru [the qualified Teacher] and his Ashram with our doubts still in our heads, uncleared, and our minds, about truth and untruth still befogged.
It is necessary at the outset to understand that it is not possible to hound out avidya [the primeval ignorance arising out of the sense perceptions] with a half-hearted approach, with scanty faith, with a mind weighed down by preconceptions, stubborn worldliness, fixed ideas and inordinate haste. These do not qualify for the Supreme Knowledge [Jnana], which exacts a steady, unwavering, whole-hearted discipline.
contd.,
The Qualified Disciple:
S.S. Cohen. continues....
Authentic seekers are humble
and modest in their expectations
and do not as a rule, lay down
conditions in advance of their
yogic practice, nor fix time as to their possible attainment of the Goal, but surrender themselves unreservedly to their sadhana and to the guidance of the Teacher, unmindful of the results.
The seeker of the Absolute must have no object in life but the persistent pursuit of the Absolute,
to which he bends all the power of his soul. To approach it in any other attitude, say with motives
not strictly spiritual, or with a surfeited, insubordinate intellect, or to expect the Absolute to bend and yield its secrets in the first week or first month for one's own sake, for the sake of one's own worldly achievements, illustrious ancestry or community, denotes a lack of the most elementary qualities that make one eligible for it. Eclecticism like wise has no place in this path. Its application is poor, its understanding diffused, so are its spiritual yearnings.
It will be observed that this approach attacks the object, that is the world appearance, from two fronts -- the one by investigation, which helps distinguish the sentient, changeless seer from the insentient, ever changing seen, the body; and the other by dhyana, which suppresses the seen and reveals the seer. With former we dialectically expose the fallacy and worthlessness of sense data and, thus, demolish the foundations over which we have been accustomed to raise the false structure of our knowledge, and with the other we dive deep into their substratum to find the subject as he is in himself, the owner of the senses, who is the Absolute Reality.
Sri Sankara gives a picturesque description of the aspirant who qualifies for this knowledge and his approach to the Self realized Teacher in ancient times:
"We shall now explain the method by which Liberation is attained for the benefit of those who aspire for it and who desire to know this method with full faith.
"This means to Liberation, namely, Knowledge, should be explained again and again until it is firmly grasped to a pure brahmana [seeker of Brahman, the Absolute] disciple, who is indifferent to everything that is transitory; who has given up the desire for a son,
wealth and for this world and the next; who has taken to a life of sannyasa and asceticism and has control over his mind and senses; who possesses compassion and all the qualities of a disciple enjoined by the scriptures and who has approached the Teacher in the prescribed manner and has been examined in respect of his profession, conduct, learning and parentage." [Upadesa Sahasri I.1. 1-3].
concluded.
Aananda Taandavam
http://www.youtube.com/watch?v=4BBhjwYzoYg&feature=related
Necessity of Sadhana:
[by S.S. Cohen, from his book
Advaitic Sadhana, Asramam
Publications.]
The unsteady mind has no
knowledge of the Supreme. Nor
has he meditation. To the un-
meditating, there is no peace.
And to the unpeaceful how can
there be happiness?
- Bhagavad Gita, II.66.
These lines are a philosophy of
life in a nutshell. They guide
him who desires to live in peace
with the world and with himself,
as well as him who is bent upon
taking the pilgrim's staff in
search of the truth absolute and the freedom for which his soul
yearns. They tell the former that
peace is unattainable without mental steadiness, and the latter the mind control through meditation is absolutely essential to attain the Knowledge which alone can give release.
The mind, which is the only instrument of knowledge man possesses, is usually never at rest and too entangled in the object of desire it perceives and in the duties, responsibilities and attachments which these impose upon it, to know how to release itself from them. The help of the Master becomes necessary to show the way out of the sense mess and into the aloneness of the Being [Kaivalyam], of the pure mind itself, which is all purity and tranqullity. This is the supreme knowledge to which the following lines refer:
I know this mighty Being, who shines effulgent like the sun beyond darkness. One triumphs over death only by knowing Him. There is indeed no other way to Liberation.
- Svetasvatara Upanishad III.8
To "triumph over death" discipline of the mind [Sadhana] is, therefore, necessary. As in deep sleep the subject enjoys the massive bliss of kaivalya, when he sees no sights, hears no sounds, and is completely free from thoughts, so must the yogi in the waking state withdraw into the kaivalya of himself through meditation to attain the knowledge of the Being or Self, which is the supreme Liberation. This method is called Jnana Marga [the path of knowledge] or Jnana Yoga [the yoga of knowledge. In no system is the practice made so easy and safe as in this yoga, because, first, it is dialectical and, secondly, it is free from the dangers which often result from misdirected practices which interfere with the natural functions of the body, or with supersensible forces lying beyond the control of the subject himself.
contd.,
Necessity of Sadhana:
Jnana Yoga, also called Advaitic
Sadhana [nondualistic discipline],
is the direct path to Liberation.
The process can be summed up in
only three words: EMPTY YOUR MIND.
In a dreamless sleep the mind is totally empty of thoughts, plunged as it is in the bliss of its own natural state, the pure consciousness [Chit]. But the waking is the state of thinking, which projects the worlds of time and space and covers the being, like the dust covers a clean mirror. In order therefore to perceive this effulgent Being, thoughts have to be arrested. The mirror of the mind has to be cleared of its dust. This is called Turiya State [the fourth state], to distinguish it from the other three states of waking, dreaming and deep sleep, which experiences the blissful aloneness of sushupti [deep sleep] in the full view of the waking [Jagrat], when the senses and the faculty of cognition are present but rendered inactive by practice. Its other name is Samadhi, the ecstasy of self-cognition.
It goes without saying that the first attempts to arrest the onrush of thoughts appear frustrating, sometimes even painful, but success is sure to result from persistent efforts. Constant practice releases the mind from its inhibitions, its habits, memories, fear, suppressed longing, anxiety, etc., and establishes a free flow of the dhyanic current at the same time every day, if regularity in the practice is scrupulously maintained.
contd.,
Necessity of Sadhana:
S.S. Cohen: continues....
Those who find it difficult to
restrain the mind from the very
start take to japa [repetition
of mantra, or holy name] which
is soothing and awe inspiring,
preparatory to meditation. The reduction of thoughts to a substantial degree is indispensable for entering the state of samadhi and, as this cannot be achieved without mind control, all other methods have eventually to pass into dhyana, when the mind will be able to stand 'like a jet of lamp that is protected from a breeze.' [Patanjali]. The japa will by then have ceased to be repeated orally, but will have turned into the silent ajapa, the serene quietude in the Heart, which is the end aim of dhyana.
Other means of subduing the thinking faculty, such as drugs, breath control to obtain the cataleptic state of laya, interference with the uvula and the frenum lingui, etc., do not concern us here. Genuine sadhakas [practicing yogis] avoid short cuts which may land them in dangerous situations. Dhyana and Vichara [meditation and investigation], if done steadily, will not fail to take them safely to the glorious Self. It is not by stupefying or over exciting the cerebral cells, nor by circumventing the century old discipline, but purifying and controlling the mind that the vision of Reality can be ensured.
concluded.
Living Corpses:
[A.R. Natarajan. Hidden Power, A
Publication of Ramana Maharshi Centre
For Learning, Bangalore.]
To seek to celebrate one's birthday
is like delighting in and decorating a corpse. To search for one's Self and to merge in the Self, that is wisdom.
- Sri Bhagavan, Stray Verses.
It was about 9.30 pm. I was still
in the office writing something. The paper was before me and the pen
was in my hand. But I was not there. Some thoughts had wafted me
away. I was startled by a voice which broke my reverie. I was back with a thud from my thought world. "How did he gain entry?" was my first thought. The last person
leaving the office was supposed to close the door and leave me by myself, to escape from the world, to succeed in being with Sri Ramana. That was hape and prayer anyway.
As for the stranger, he seemed perfectly at home. Not in the least bit bothered that he had entered the place for the first time, at night and that too uninvited. I was slightly irritated at his intrusion. May be I was enjoying my sojourn in the mental world. But he was unperturbed. He said calmly, "I saw the board Ramana Maharshi Library and Sri Bhagavan's picture on it. So I have come in." The moment he said this, fresh bonds were forged, a Ramana brother had come, fine. May be he will add to our stock of Ramana reminiscences which could be shared, I thought. The following is a verbatim record of the conversation which took place with him.
Natarajan: Sir, how come you have been attracted to Ramana.
Visitor: I have sat on His lap. Yes, sir, I have.
N: Sat on His lap?
V: Yes, yes. I was just three years old at that time, when my father took me to Skandasramam. My father, Dr. Ananth, a doctor in the army, was a staunch devotee. I cannot thank my father enough for this. He used to visit Sri Bhagavan quite often. Whenever my father was on leave, darshan of Sri Ramana was a must, for him and therefore, for us.
N: Has your father written some reminiscences or kept a diary?
V: Unfortunately No. But let me tell you something which I remember.
Sri Bhagavan could immediately read the mind of the person coming in. Sometimes some rich person would drop in laden with sweets and fruits as an offering. Sri Bhagavan would not even look at him. He would seem utterly indifferent. May be because He was aware of the motivation to get Sri Bhagavan's blessings in exchange for the offering. But at the same time, when someone humble, poor or staunch devotee came in Sri Ramana would go out of the way to show Him compassion. He would put the person completely at ease, drew him out, find out his problems. That He was blessing them was obvious.
contd.,
Associated Press | AP Sep 23, 2011:
According to Researchers at CERN, the European Organization for Nuclear Research outside Geneva, Subatomic particles seemed to move FASTER THAN the speed of light.
For more at,
Roll over Einstein: Pillar of physics challenged
There will be no end to new scientific theories and discoveries challenging the established ones.
According to Bhagavan Ramana, there is no end to the theories and discoveries of an outgoing mind.
Thanks.
Living Corpses:
[A.R. Natarajan,]
continues...
Natarajan: Could you tell me one statement of Sri Bhagavan which had been imbedded in your mind?
Visitor: Certainly. When people were totally worldly, without even
an iota of interest in spiritual
life, came and left, Sri Bhagavan would remark, "They are like living
corpses." Yes. "Living Corpses" was the expression, which He would use.
The stranger excused himself and left as suddenly and abruptly as he had come in. He had to catch a train he said. When he left, a reflective mood came upon me. It was not one of those mental castles or purposeless day dreams but thought centered on Sri Ramana. What an apt expression
the Master had used, "living corpses'! But wasn't strong? Was it to shock us out of complacency? Why this message? Was it for me only? Was it to caution me or was the message to everyone? You and me. For we never seem to have enough of this life based on attachment to the body. One recalls the case of an old devotee, Lokamma, who once complained to Sri Ramana, that she was still unable to get rid of the body idea. Sri Ramana gently told her, "That is because you have not had enough of it."
Was this not the first lesson Sri Ramana Himself had learned when he was twelve years old, when his father's body lay dead, in their Tiruchuzhi house? The body was there. It looked as if his father was sleeping peacefully. What was it that was missing? The life force, the mind and of course the divinity within, the Self which vivified both. The moment this happened, the body which was so dear had become a corpse, which was to be burnt before the day was over. Keeping the corpse, longer would be polluting. In this context of life and death, Sri Ramana points out that while we are alive we carry our body even without stopping to think we are doing so. But when we die, it takes four persons to carry the body. The difference is because consciousness, chaitanya, is no longer permeating it. Can we not see that it is consciousness alone which matters? What is the use of a life lived unaware of consciousness which alone constitutes the line between life and death?
contd.,
Living Corpses:
A.R. Natarajan - continues....
Pondering over Sri Ramana's words,
is not one who does not try to be in
touch with the spiritual dynamo, the Self as good as dead, even though, he may be clinically alive? Life's very purpose being to discover and tap the inner fullness, to be dead to it would be no better than being physically dead. Would it not? After all, this body consciousness has a daily
birth and death. Are we conscious of our body in deep sleep? As we without the identification with it, while awake? Should we not find out how it originates and about what would result from such a search?
Sri Ramana would sometimes point out how we pamper the body, bathe it, dresses it, decorates it and so on, bestowing on it involved attention. The lot of those who know only about the body beautiful and the pleasures associated with it, is really sad. For a wonderful dimension of life would be lost on them. How many Helens of Troy, how many Apollos have come and gone? How many Don Juans and Casanovas remain here to boast about their conquests? How sad indeed it is to be rooted in this decaying body! To barter the search for freedom and natural happiness and build a world of happiness around the transient body cannot be a wise choice. But this obviously wrong choice will be made unless one remembers the need for and the importance of paying attention to that which is lasting. Whenever Sri Ramana seems to decry the body, calling it a 'corpse', He would simultaneously draw attention to the need to search for the Self and abide in it., as in the quote reflected on. Sri Ramana was fully conscious of the value of the human birth as an opportunity to become Self aware and the necessity of the human body for practice and attainment. Hence what He is pointing out is only the folly of attaching importance to the shadow ignoring the substance, ignoring consciousness in which is always with us. What Sri Ramana would focus our attention on is the need for Being Consciousness or Self Consciousness in contrast to the body consciousness, in which one might get lost. In Sanskrit the body is called 'deha' when it is growing, 'sarira' when it is decaying and 'shava' when it is a corpse. The whole process is pan of less than a hundred years at the most. If this inescapable fact is forgotten, life would be wasted. One would have become a living corpse. One's primal duty and opportunity lies in escaping this fate by trying to become 'consciously immortal'. Does it not?
concluded.
Reflections on Death and Life:
[A.R. Natarajan, from his book
Hidden Power].
Referring to he death of Madhava Swami,
an exemplary attendant of His, Sri Ramana said: "Madhava was a good man. That is why we feel sorry that he is dead. Instead of merely feeling sorry at his death, we should worry as to what will happen we our turn comes."
Have you been alone with a dear one who is hovering between life and death? Life force is ebbing away. There is such a fight going on. There is a bedlam of experts attending on such a person. The general physician, the oncologist, the neuro-physician and so on. Each prescribes for his speciality and they are never together With every specialization teamwork seems so old fashioned. The nurses dither and delay while reading the various doctors' scribbles. Literally a handful of medicines are fed through the IVC, hour upon hour. There are the endless tests of blood for which samples are taken every now and then. Then there is ECG, scan of the skull, X-rays of the chest, and even from head to foot. It is such a torture for the patient's attendant who has to watch all this helplessly. The hope that it would produce a miracle makes it bearable. The patient knows nothing of the infliction on his body or the havoc on the innate intelligence of his body which these biochemical drugs are producing. He is on the borderland between life and death. Occasionally the patient comes out of his semi-comatic condition and recognizes, with evident happiness, the loved face nearby. Then he lapses again into deep slumber. Deep breathing and struggle of the body are evident for a regular tussle is on between the patient's attachment to his body and perhaps the beginnings of his attachment to a new one which he must take on as a karmic inevitability. Then the end comes with its sudeenness. One is filled with disgust at the soul-less system of highly specialized doctors and commercialized hospitals. Gone for ever is the human touch and warmth of the family doctor.
contd.,
Reflections on Death and Life:
A.R. Natarajan. continues....
During the period of last illness of the dear person, one's mind often falls into a reverie recalling all the love and affection the sick person has showered. Will he not open his eyes? Can we not express our love? Can we not communicate to him in these hours which might be the final hours, how much we care? Interspersed there is the prayer for his recovery, if it be for his good. Then the mind moves on to other thoughts. Was all this medication necessary? Would he have been better off without such intense and varied drugging of his system? Then again how can we know? May be, these efforts might mean a healthier life, less suffering for him. May be or may not be. Still how can one not give the medical support for the battle which the defence mechanism in the body is putting up against the disease? So, the mind keep debating about the correctness of the decision, to call in the 'experts', to hospitalize the patient and about the whole set up.
When we are so close to death, the mind gradually moves from its immediate concerns to deeper levels about the death. Why one is born? What does death mean? Is it only a physical end? Can there be any end to the body's births when karma is not transcended? Is not death the beginning of a new birth? How is one to go beyond all the turmoil of the sweets and sorrows of life? How is one to scissor the chain of 'ego's births'?
The trail of thoughts continue. Then those, whose lives have been sweetened by Sri Ramana's presence, start questioning the purpose of thought itself. What is the purpose of thoughts? Would one be better off without the thought thrust, without the momentum of movement from one thought to another? Where is the respite? How can there be any respite when we are constantly 'fattening' thoughts by paying them attention? How can there be a pause when there is a continuous input of new thoughts? But then do we want any break in thought, when we are free of them? Frankly 'no', isn't it? Are we not clutching to thoughts as such, relevant and irrelevant, for fear of what would happen if we were free of them? Is there a desire deep down within us to free the mind of this pressure of thoughts? Or has the edge of this desire been blunted by the fear of the unknown, fear of the state, when the mind is totally silent?
contd.,
Reflections of Death and Life:
A.R. Natarajan - continues....
The mind also becomes reflective of Sri Ramana's guidance and His repeated counsel that there is no cause for fear. Has He not pointed out that such a state is in fact familiar to us? It is part of our daily experience. Is not one free of thoughts each day when sleep overtakes in deep sleep? Does not one seek refreshing and energizing effect, on waking? Why then should one be so reluctant about consciously repeating the same experience while one is awake? Go ahead and try, would Sri Ramana's advice. You will learn to enjoy the same joy of relaxation of sleep even when awake. But then are we bold enough, courageous enough, to venture beyond the confines of the mind?
One can also face this fear squarely by looking at the life of Sri Ramana Himself. What better example can there be of the bliss of the silent mind?
But all this is falling flat. The mind's frenzied fear of venturing into the unknown realm of a mind quietened by inwardness is too real. How can the mind be pulled out of the grip of this fear? Since fear is the root cause, the solution lies in breaking the ground, gradually, by giving the mind repeated taste of that state of natural joy, when the feverish activity of the mind slows down and comes to an end.
This can be done only by learning to break the barrier of the externalized mind, the barrier of the mind's addiction to thought, by practicing techniques which prevent conceptualization. The method should also be such as to enable spells of mental silence and the attendant joy. The experience of that state cannot be postponed till what one is used to calling the 'ultimate' stage. For then there is the danger of the effort to be free being stiffed by lack of experience of what is beyond or should one say what is behind the mind?
contd.,
Reflections on Death and Life:
continues;;;
Sri Ramana opens up a way in which the
experience is there from the word 'Go'. We one focuses attention on the core of the mind, in which is its conscious content, then the movement of though grinds to a halt. It must be so, for such attention has prevented the attention of the mind being scattered on other thoughts. This shifting of the mind's attention to the subject from the object, would achiever what we have failed to attain so far. All our dualistic subject-object related sadhanas have left the thought processes alive. For one cannot be choosey about the thoughts. Once one lets in a single thought, the loophole for the entry of many other thoughts would have been provided. So much for the need for primacy of self inquiry in order to experience consciously the repose which the mind unconsciously enjoys in sleep. Steadily the joy of that silence and increasing periods of it would bring about a gradual but sure death of the fear which has so far enervated our efforts.
Thus, the thinking about freedom from thinking goes on. Can we afford to forget the time when we too would be hovering between life and death? If we wait till that time, what would be our fate? At that time, our mind may be de-energized and rendered lifeless by disease and age. Also, where is the guarantee that death will claim us after due notice?
Pausing here, let us meditate on
what we mean by facing death. What does it imply? Should one be scared at the prospect of doing so? In practice, all that it means is to be alert to the scattering of the mind which is happening all the time due to our inattention. Or rather, due to our attention to thought 'A', then to thought 'B' and further on to thought 'C' even as thought rises is what is needed. Because this proliferation
of thought may be termed death, for it prevents the dawn of a new life. When through self inquiry, we succeed in keeping attention focused on the subject, that very attention merges the mind back in its place of origination. The mind as we know it is there after dead. But is one dead? 'No'. As Sri Ramana would say, "One has not lost oneself but rather one has found oneself." Because the mind
is then fully energized, fully conscious, functioning in full stead. One is truly alive. Freed from thoughts one 'sports in the world' enjoying the passing show as a beautiful creation of the Supreme. When physical death knocks such a
person's mind gathers the life force and simply merges in the Heart. There is no passing away but absorption in the Heart. Having conquered death, they remain immortal.
So the reflection and reverie goes on. It is so nice to be thinking about Sri Ramana, and His life giving techniques. But though however lofty can only be the second best. Is it not? Where His dynamic silence does not reign, to dwell on Him is fine.
So I tell myself but keep thinking of Ramana who has infused so much joy in our lives. The longing to wholly and unreservedly be His, fills one's being. If only this happens we would have travelled beyond the confines of thought to the vast timeless space.
concluded.
Advaitic Sadhana: S.S. Cohen.
Asramama Publications, 2007 edn.
Dhyana [Meditation]
It has been seen that Sadhana is necessary for those who keenly felt the impermanence and hardships of the world of senses, and seek redemption from them and from the affliction of avidya [ignorance]. We have also discussed the nature and results of the Sadhana in general. Now we shall examine a few practical methods of dhyana [meditation] which are known to have helped seekers throughout the centuries to tread the same path and arrive.
I wish first to remark that the failure of many people to lead their dhayna to success is due to two principal causes. First is their inability to concentrate at all, let alone for any appreciable length of time, which induces some of them to resort to makeshifts or follow a Guru who does not recommend dhayna. The second, by far the greater cause, is their starting with inadequate knowledge, with hazy, improperly formed ideas about the aim and object of their meditation, which naturally results in their remaining in the cloud of uncertainty for a long time. The vast majority of beginners are in too great a haste to take to the road of dhyana before seizing themselves of all its facts and principles. Who is therefore to blame if they feel at a loss to know how to meditate, how to begin meditation, or if the meditation always remains thin and jejune? It is not enough to snatch a few slogan, shut the eyes, and start questioning oneself 'Who am I?' or suggesting to oneself 'I am not the body nor the senses', etc., A comprehensive grasp of the Master's teaching and profound reflections are absolutely necessary to endow the meditator with a prior knowledge of what he is to expect from the dhyana and the direction it should take, or else who is to answer his questions? For the very mind that asks them is itself the Reality it is seeking, and if it has not been understood with full conviction as such, how can the meditation be clear in its objective to succeed? This is the stage when no one can help the meditator. He has to help himself by assiduous application and deep cogitation on the words of the Master to draw practical conclusions from them, which is itself a sort of meditation and which in course of time matures into the meditation proper, whose aim is to annihilate the vritti [mind transformation or thoughts] which covers the reality of the Self, as has been explained already.
contd.,
Friends,
An excerpt from The gospel of Sri Ramakrishna:
MASTER: "But what will you gain by mere reading? Some have heard of milk, some have
seen it, and there are some, besides, who have drunk it. God can indeed be seen; what is
more, one can talk to Him.
Different stages of spiritual progress
"The first stage is that of the beginner. He studies and hears. Second is the stage of the
struggling aspirant. He prays to God, meditates on Him, and sings His name and glories.
The third stage is that of the perfect soul. He has seen God, realized Him directly and
immediately in his inner Consciousness. Last is the stage of the supremely perfect, like
Chaitanya. Such a devotee establishes a definite relationship with God, looking on Him as
his Son or Beloved."
M., Rakhal, Jogin, Latu, and the other devotees were entranced by these words of divine
realization.
Mr. Mukherji and his friend were taking leave of the Master. After saluting him, they stood
up. The Master also stood up to show them courtesy.
MUKHERJI (smiling): "That you should stand up or sit down!"
MASTER (smiling): "But what's the harm? Water is water whether it is placid or in waves.
I am like a cast-off leaf in the wind. The wind blows that leaf wherever it lists. I am the
machine and God is its Operator."
Mr. Mukherji and his friend left the room. M. thought: "According to the Vedanta all is like
a dream. Are all these-the ego, the universe, and the living beings-unreal then?"
M. had studied a little of the Vedanta. He also had read the German philosophers, such as
Kant and Hegel, whose writings are only a faint echo of the Vedanta. But Sri Ramakrishna
did not arrive at his conclusions by reasoning, as do ordinary scholars. It was the Divine
Mother of the Universe who revealed the Truth to him. These were the thoughts that passed
through M.'s mind.
A little later Sri Ramakrishna and M. were conversing on the porch west of the Master's
room. No one else was there. It was a late winter afternoon, and the sun had not yet gone
below the horizon.
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.
"Siva has two states of mind. First, the state of samadhi, when He is transfixed in the Great
Yoga. He is then Atmarama, satisfied in the Self. Second, the state when He descends from
samadhi and keeps a trace of ego. Then He dances about, chanting, 'Rama, Rama!'"
Did the Master describe Siva to hint at his own state of mind?
continued...
Friends,
The Gospel of Sri Ramakrishna continued...
"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 Kali, Radha-Krishna,
and Siva.
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
Vedanta.
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.
Divine Mother is the Universal Consciousness
"The Divine Mother revealed to me in the Kali temple that it was She who had become
everything. She showed me that everything was full of Consciousness. The Image was
Consciousness, the altar was Consciousness, the water-vessels were Consciousness, the
door-sill was Consciousness, the marble floor was Consciousness-all was Consciousness.
"I found everything inside the room soaked, as it were, in Bliss-the Bliss of Satchidananda.
I saw a wicked man in front of the Kali temple; but in him also I saw the Power of the
Divine Mother vibrating.
"That was why I fed a cat with the food that was to be offered to the Divine Mother. I
clearly perceived that the Divine Mother Herself had become everything-even the cat. The
manager of the temple garden wrote to Mathur Babu saying that I was feeding the cat with
the offering intended for the Divine Mother. But Mathur Babu had insight into the state of
my mind. He wrote back to the manager: 'Let him do whatever he likes. You must not say
anything to him.'
"After realizing God, one sees all this aright-that it is He who has become the universe,
living beings, and the twenty-four cosmic principles. But what remains when God
completely effaces the ego cannot be described in words. As Ramprasad said in one of his
songs, 'Then alone will you know whether you are good or I am good!' I get into even that
state now and then.
"A man sees a thing in one waythrough reasoning and in an altogether different way when
God Himself shows it to him."
Namaskar.
Dhyana - Meditation:
S.S. Cohen - continues....
Meditation is a self contained process, which goes on correcting itself to perfection by trials and errors in him who comes prepared for it. It somehow finds its way by the light of its own torch, catching the smallest hints that rise from within or without and automatically acting on them without even the knowledge of the surface consciousness. The presence of the Guru is then of the
greatest help, and must be availed of at any cost, if by then the Guru has revealed himself. If not dwelling in holy places and clean environments is essential till the Guru is found. In fact, to those who have attained this state of maturity the Guru does not tarry to appear somehow. They are never left in the lurch for long in that respect. He is there waiting as it were, all the time. The seeking, conscious or unconscious is definitely mutual.
Residence with the Guru during the whole period of the practice is of inestimable value [occasional absenteeism excepted], for reasons which the Sadhaka will not fail to discover by himself after passing the stage of apprenticeship and beginning to know what is what in the true spiritual life. There will be, moreover, no particular inclination on his part to return to the world, if he means business, and is truly fervent. The time factor is of the utmost importance to him. He abhors being a minute longer than he can help it in this welter of vanity, superficialities, and wasted efforts. He cannot afford to lead a busy life for pretty nothing, or lead a life of lax indifference. He has by then developed a positive detachment, contemplative habits, love for seclusion and for sattvic company, particularly that of the Guru. Yet the worldly-mindedness which he brings with him takes a long time to be rubbed off. Its substitution by the nivritti [return to Being] impressions is made easy by meditative efforts, supplemented by the holiness which ceaselessly emanates from the Guru. Worldly people call this penance [tapas], of which they are very scared, indeed, imagining it to call for Herculean efforts and great sacrifices. Nothing is farther from the truth. Apart from the very first steps there exists no suffering worth mentioning for those who are seriously inclined towards it.
contd.,
Friends,
An excerpt from The gospel of Sri Ramakrishna:
M. finished his bath in the Ganges and went to the Master's room. It was eight o'clock in
the morning. He asked Latu to give him the rice prasad of Jagannath. The Master stood near
him and said: "Take this prasad regularly. Those who are devotees of God do not eat
anything before taking the prasad."
M: "Yesterday I got some prasad of Jagannath from Balaram Babu's house. I take one or
two grains daily."
M. saluted the Master and took his leave. Sri Ramakrishna said to him tenderly: "Come
early in the morning tomorrow. The hot sun of the rainy season is bad for the health."
M literally lived by the words of the Guru.After the passing away of Sri Ramakrishna,M used to visit the Railway Station to see people coming back from their pilgrimage and pay his obeisance to them.He would ask prasad from them ,take it himself and also give it to his companions saying 'The prasad brings you in contact with Bhagavan Himself.'
Likewise in The Autobiography of a Yogi,Yogananda has wonderfully brought out this characteristic of Master Mahasaya-"Would you like to see some bioscopes?" This question one afternoon from Master Mahasaya was mystifying; the term was then used in India to signify motion pictures. I agreed, glad to be in his company in any circumstances. A brisk walk brought us to the garden fronting Calcutta University. My companion indicated a bench near the goldighi or pond.
"Let us sit here for a few minutes. My Master always asked me to meditate whenever I saw an expanse of water. Here its placidity reminds us of the vast calmness of God. As all things can be reflected in water, so the whole universe is mirrored in the lake of the Cosmic Mind. So my gurudeva often said."
"My Master told me so." Shrinking from personal assertion, the saint ended any sage counsel with this invariable tribute. So deep was his identity with Sri Ramakrishna that Master Mahasaya no longer considered his thoughts as his own.
Namaskar.
Advaitic Sadhana:
Dhyana - [Meditation]
S.S. Cohen:
continues...
The suffering seen by others in
the tapasvin lies only in their
own imagination. The tapasvin
himself enjoys the indescribable
bliss of the inner freedom, which
tapas affords -- freedom from the
terrible load with which the world
burdens the ordinary life. The tapasvin has thrown down that load
and is now free. The strict meaning of tapas in this path is adherence to the quest for the
Self, and if the Self has already been realized, continued inherence in it, not allowing oneself to to slip back again to the world of senses [Ramana Gita XI.19]. The true tapasvin is he who has, in his heart and mind, turned his back completely to the world. If he has not done that, domestic life is best for him. He will freer at home than in an Ashram or a temple to pursue his seeking even in the midst of his worldly affairs. It is no use being in an Ashram in seclusion when the instrument through which he expects to attain peace -- the mind -- is itself disturbed by longings.
It goes without saying that this has nothing whatever in common with the flesh and soul mortifications of the Hindu and Christian extremists, of the cave and desert hermits. The Bhagavad Gita insists on moderation in everything and on the necessity of maintaining good health and mental ease and comfort.
Once the mind is cleared of the dead past it will be amenable to adjust itself to the new conditions. The Guru, let it be at once stated, merely reveals this truth and its import to the sadhaka and points the direction to it, but He cannot take the place of the meditation, which is the preparation of the mind for the supreme experience by the yogi himself, no more than the schoolmaster can himself make the study on behalf of his pupils. Nor can the Guru confer the ability to meditate, or, for the matter of that, mukti (liberation) itself by an act of His will.
contd.,
Advaitic Sadhana:
Dhyana - Meditation:
S.S. Cohen - continues...
For then there would be no need
for any practice whatever, or for even self purification; who would then take all this trouble when a simple request to the Guru would do the trick? Sadhana would then be a mockery and mukti valueless.
Moreover, the true Guru is not less than a jivanmukta, one who
had divested Himself of all personal volition even prior to His attainment, and, when He had become the one Self, the absolute Brahman, not only the personal will, but also the vision of multiplicity, of otherness, had ceased to exist for Him. To ascribe to Him, therefore, partiality and discrimination denotes ignorance, if not also disloyalty to Him. Yet miracles, as acts of His Grace, do sometimes appear, but these are not brought about consciously and deliberately by Him as an individual, but the powers latent in His pure mind mysteriously respond in their own gracious ways, if the prarabdha of the devotee concerned is favorable.
The impulse and desire for meditation have thus to be born inside the sadhaka's onw heart, and they are invariably so born when the heart by long sustained aspirations has sufficiently blossomed and developed an appreciable degree of detachment [Vairagya] and mind has cooperated with it in a rational sensitivity to truth and in a power of discrimination [Viveka]. The Guru becomes then extremely valuable, not only as a revealer of the Truth and the way to it, but also as an inspiring, purifying and soothing influence which calms the storm which agitates the hearts not yet turned truly ascetic, hastening the maturing of meditation into Samadhi.
contd.,
Advaitic Sadhana:
Dhyana - Meditation:
S.S. Cohen, continues....
The true seeker goes on plodding
with his meditation day in and day
out, year in and year out, supplementing it in his free hours with the study of the subject of his meditation, so that his mind may not lie fallow and fall back in its old ruts, or retrospect on incidents the memory of which
does decided harm to his sadhana.
A careful watch has to be kept on the tricks of the memory which keeps bringing to the present sorrowful and remorseful events and associations, which had better remain buried in the past. Equally distressing is the memory of persons who, in their times, had left profound marks on the heart and mind. All these recollections have to be guarded against and nipped in the bud the moment they make their appearance. The past,
in brief. has to be thrown into limbo to preserve the calm which is necessary for the practice.
Once out of the initial darkness the mind becomes eager to receive
concrete directions and hints, which throw some light on its journey in this uncharted land
of the spirit, which stretches before it to infinity without landmarks or milestones.
We come now to the core of the subject -- meditation. What is meditation, and why it is practiced?
Meditation is simply the repeated attempt to withdraw one's thoughts from the multitudes of objects around and fix them on only one
object -- the subject chosen for concentration. We have seen about the restlessness and unhappiness of the unrestrained, diffused mind. Although the mind is said to be fleeter than the wind, fleeter than lightning and thus controllable, yet by constant practice it slowly bends and acquires quiescence and depth till it reaches the Heart or Self, which is absolute peace, the mind's own true nature, free from thoughts. This is the true meditation and its aim in this yoga.
contd.,
Advaitic Sadhana: S.S. Cohen:
Dhyana - Meditattion:
continues....
To those who are unable to choose their own subjects for concentration, the following hints are given.
1. Meditation on the nature of the Being, which is the source and substratum of all thoughts known in the Srutis [the revealed scriptures, eg Upanishads] as the Akasa [ether] of consciousness, or Heart, develops an intuition of it, wearing away all the images from the meditating mind, polishing it and, finally revealing it to be shining sun of knowledge, free from dark cloud of phenomena [or thoughts], that have hitherto been covering it. Its other names are: Chit, Chaitanya, Atman, Paramatman (Pure Mind, Pure Consciousness, Self, Supreme Self), etc., Sandilya Upanishad describes this practice graphically thus:
O Sandilya, be happy. Place the Self in the midst of the akasa, and the akasa in the midst of the Self and, having reduced everything to akasa, do not think. You will not entertain then either internal or external thoughts. Abandoning all thoughts, become abstract thought itself. As camphor dissolves in fire and salt in water, so does manas [the thinking faculty] dissolve in Tattva [the Reality]. What is termed manas is the knowledge of everything that is cognized. When this knowledge and the cognized object are alike lost, there is no second path. By giving up all cognition of objects, the manas absorbed and Kaivalya - aloneness of the Being -- remains.
It will be observed that this approaches the Reality -- Sat Chit Ananda - from its Chit aspect, that is, as Consciousness or Knowledge.
2. Another helpful method is to begin meditation with a happy mood, with no object in view but the feeling of happiness in the heart. This can be created in so many ways in the imagination and maintained throughout the duration of meditation. Happiness, being the nature of the Self, facilitates the approach to it, provided the mind is kept easy, thought free and alert without self assertiveness. The mental and physical relaxation which precedes sleep is also felt here, but without its companion, torpor. This should be held on for as long a time as possible and, whenever a thought appears, it should be immediately checked to prevent a return to the welter of thinking and feeling. A conscious, thought free and happy alertness is the principal ingredient of this method and when made firm by practice, it will eventually turn to be the very consciousness of the quest. If a blank state supervenes in meditation, it should be ignored, for it will dissipate in the course of practice, and not dwelt upon. The thought of the blank is more harmful to the meditation than the blank itself. This approaches the Realtiy from its ananda [bliss] aspect.
contd.,
Advaitic Sadhana:
Dhyana - Meditation:
S.S. Cohen - continues....
3. Sri Ramana Maharshi takes the search for the root of the 'I'-sense to yield the best results, and so it has proved to many of his disciples. It is based on the undeniable fact of one's own existence, which is self-evident and, as existence is by its very definition eternal and absolute, tracing one's 'I' to its source is bound to reveal the truth. The common man identifies this 'I' with the body and becomes inextricably involved in complex problems of the body, but the seeker has since a long time detached himself from the grossest form of this identification, as is proved by his spiritual urge. When he appears before the Guru and determines to dedicate himself to the life of the spirit, it is obvious that his 'body-I' relation has become attenuated enough to break down when persistently challenged by investigations, which, in this school, consists of the Self inquiry, 'Who am I?'. The knot which ties the one to the other grows looser as the seeker's attention is more and more diverted from the insentient body to the nature of his sentient 'I'. This inquiry - Vichara - [which is associated with the Maharshi's name], when thoroughly mastered and intelligently applied, acts in two ways: by meditation it wards off all other thoughts and retains the mind's purity, and by analysis and reflection it exposes the insentience and transience of the body as contrasted with the infinite, intelligent 'I' which pervaedes it as life and consciousness. As the water in which a sponge has been soaked alone remains, after the sponge is removed, so does the intelligent pervader of the body alone remains when the body or body-thought is cut down by the dual process of Vichara and Dhyana. This apporach to the Absolute is from the Sat or Being aspect.
contd.,
Advaitic Sadhana -
S.S. Cohen:
Dhyana - Meditation - continues....
4. There is yet another method which is used in dhayana yoga by the few who cannot straightaway
begin meditation, namely, breath-
control [pranayama]. A vast literature has been written on this method, with which, however, this yoga does not concern itself, except for the sole purpose of stabilizing the mind. It is a proven fact that breathing and thinking function simultaneously in the waking state, so that if breath is controlled by a special exercise, the thinking faculty
also follows suit as a matter of course. With alternate inhaling and exhaling, there comes in between them a short period of rest called kumbhaka, which secures a corresponding rest in the mind, and which by practice can be lengthened at will to bring the attention to a focus from which the dhyana can start on its own. This is the strict use the dhyana yogi makes of the pranayama. If he goes farther than this, or fails to resort to dhyana, he ceases to be a dhyana yogi but a digressor into practices which lead to unpredictable ends.
The foregoing few methods of dhyana are, let it be clearly understood, mere hints to the sadhaka to include in his own peculiar approach. Hints are also the Guru's directions. Meditation, being the spontaneous urge of the external man to surrender himself -- his thoughts and feelings -- to the Eternal in him, is purely individual, so that it may be truly said that meditation has as many forms as there are meditators. It may even begin with an external worship [upasana] or devotional outpourings and gradually mellows down to the point where thoughts are suspended, including that of the worshipped object, leaving the yogi's own self alone as the ultimate residue. In all cases, the external worship has eventually to turn upon itself and become Self-worship, which is the highest bhakti [para bhakti], than which there is no higher.
It has to be remembered that one and only one method should be used at a time, or else the yogi will completely baffled. If he is in doubt about the advantage of his approach, he should try the one that he thinks suits him best, give it a fair trial and then abandon it, should it be proved unsuitable till he finally stumbles on the best and the easiest. Generally yogis find their own form of meditation almost from the start, as naturally as free water finds its own level by an immutable natural law.
concluded.
If you are eager to be nothing
before you know who you are,
you rob yourself of your true being
Rumi
Has anyone read 'Beggar among the dead' by Ulrich Rieker? I read it years ago and found it to be one of the most authentic spiritual traveler books ever.
Seeker: What is the character of
this search for the Self?
Bhagavan: You are the mind or
think you are the mind. The mind
is nothing but thoughts. Now behind
every particular thought, there is
a general thought which is the 'I'
that is yourself. Let us call this
'I' the first thought, stick to this 'I' thought and question it find out what is. When the question takes strong hold of you, you cannot think of other thoughts.
[Reproduced from The Living Guru,
A.R. Natarajan.]
*****
Seeker: You have often said that
one must reject other thoughts
when he begins the quest, but
thoughts are endless. If one thought is rejected, another comes. There seems to be no end at all.
Bhagavan: I do not say that you must go one rejecting thoughts. If you cling to yourself, the "I" - thought and when your interest keeps you on that single idea, other thoughts get rejected. Automatically they vanish.
Sri Ramana's response to another seeker was also on the same lines:
Seeker: As far as I can see it, it is impossible to realize the Self until one has succeeded in completely preventing the rushing thoughts. Am I right?
Bhagavan: Not exactly. You need not prevent other thoughts. The
easiest thing to do is to catch hold of the leading "I" thought/
If one practices self attention, thus, the "I" thought would get
disassociated from other thoughts and objects. Then it would merge in the fullness of consciousness. Life then would be ever joyous.
[Reproduced from The Living Guru, A.R. Natarajan.]
******
The faith in Sadguru Ramana is
of paramount importance for those
who want to follow Sri Bhagavan's
ways. He is the sure and safest
ladder for He is an unparalleled
guide. Sri Ramana's Atlasian
shoulders are broad enough to bear all our little individual burdens
which we eek carrying and worrying about while on the path. His grace operates when it invoked. The following conversation from Talks is worth remembering:
Devotee: Is Master necessary for realization?
Bhagavan: Realization is the result of Master's Grace more than teachings, lectures, meditation etc., They are only secondary aids whereas the former is the primary essential cause.
Sri Ramana thus opens up our shrivelled heart and makes us recognize the value of feeling, of intuition.
[Reproduced from The Living Guru, A.R. Natarajan.]
*****
Viswanatha Swami reports the
following conversation with him,
by Sri Bhagavan:
Swami: Am I to rise above my present
animal existence? My own efforts in that direction, have proved futile.
I am convinced that it is only a superior might that could transform me.
Sri Bhagavan: Yes, you are right.
It is only the awakening of a power mightier than than the senses and the mind that these can be subdued. If you awaken to and nurture the growth of this power within you, everything else will be conquered.
[Reproduced from The Living Guru, A.R. Natarajan.]
*****
Again are God, Guru and the Self
different? Time and again we find
Sri Bhagavan stressing in Talks
that they are the same:
Devotee: Is not Grace the gift
of Guru?
Bhagavan: God, Grace, and Guru
are all synonymous and also eternal
and immanent.
He reiterates:
Devotee: Is not the Master's Grace
the result of God's Grace?
Bhagavan: Why distinguish between the two? The Master is the same as God and not different from him.
If one think that Sri Ramana is a dead guru because He is not in the
body and therefore looks for a living Guru, it would like saying that God is dead and needs a substitute in bodily form. In this context, one is reminded of the absurd eye catching title in the
Saturday Evening Post, on the occasion of Sri Bhagavan's Maha
Nirvana, reading, "I saw a God Die!"
*****
One reads in a context, of the
assurance given by Sri Raamna of
the Sadguru's all round protection.
Hence we can safely assume that what was 'written' by the Creator on one's forehead, the 'fatelines' would frequently be rubbed off and new ones substituted. The conversation in question was with a
Buddhist monk, in 1931, which runs thus:
Buddhist Monk: What is the best way to attain God-hood?
Sri Bhagavan: Self inquiry leads to Self Realization.
Buddhist Monk: Is a Guru necessary for spiritual progress?
Sri Bhagavan: Yes.
Buddhist Monk: Does the guru take control of the disciple's worldly affairs also?
Sri Bhagavan: Yes. Everything.
Perhaps this is why we have countless miracles in the lives of Ramana devotees, like curing of illness be it ordinary fever or terminal cancer as in the cas of Suri Nagamma. An astrologer looking at the horoscope of a devotee, who recovered from two encounters with near death, was surprised that he had not reached the land of the forefathers, as he should have according to his horoscope but was still alive and kicking.
******
Mr. Raj Krishna found Sri Bhagavan
alone on the Hill at 5.30 pm and
prayed:
I have been desiring since my tenth
year to have glimpse of Reality. I firmly believe that I can be helped
in this only by a Sage like Sri Bhagavan.
Sri Bhagavan looked at him for a few minutes. But Raj Krishna interrupted saying:
Even if I cannot realize in my life, let me not forget it on my death bed. Please give me a glimpse at least at the moment of death so that it would stand me in good stead in the future.
Sri Bhagavan replied:
It is necessary to experience the Reality NOW. In this Life in order
that it may be experienced at
death. See if this moment, is different from the last one and try to be in that desired state.
[Talks No. 621]
There is a world of meaning in this conversation for you and me and for all of us.
[Reproduced from The Living Guru,
A.R. Natarajan.]
******
*****
R.Subramanaian/Friends,
"Perhaps this is why we have countless miracles in the lives of Ramana devotees, like curing of illness be it ordinary fever or terminal cancer as in the cas of Suri Nagamma. An astrologer looking at the horoscope of a devotee, who recovered from two encounters with near death, was surprised that he had not reached the land of the forefathers, as he should have according to his horoscope but was still alive and kicking."
Are any of the ones mentioned 'still alive and kicking'?Whose comments are these;Hope it is not by A.R.Natarajan.
This sort of a false perspective does a disservice to Sri Bhagavan's teaching.
Here is an excerpt from The gospel of Sri Ramakrishna:
About miracles
M: "You remember, one day we were returning to Dakshineswar in a carriage from Adhar's
house, when a bottle broke. One of us said to you: 'Does this mean that any harm will befall
us? What do you think?' You said: 'what do I care? Why should I bother about it? That
would be miracle working.'"
MASTER: "Yes, people lay ailing children down on the ground where men chant the name
of God, in order that they may be cured; or people cure disease through occult powers. All
this is miracle-working. Only those whose spiritual experience is extremely shallow call on
God for the healing of disease."
Wonder why the Buddhist 'monk' should enquire about 'Worldly affairs'!Sri Bhagavan's response-"Yes.Everything" should be understood to mean that the Guru gives the understanding and Strength to stay focussed on the path and not be bogged down by the vicissitudes of life.One then learns to accept Success and Failure in equal measure-both do not matter!
Namaskar.
Friends,
"What profiteth it a man to gain the whole world but lose his soul?"
Namaskar.
Dear Ravi,
Suri Nagamma's cancer has been
cured, according to her, by
Sri Bhagavan's miracle. She
has mentioned this in one of her
own books. About the boy Ramana,
he was saved from drowning into
the Ayyankulam Tank by an old man
who was Sri Bhagavan Himself, as He
asked him next day: What, were the
waters of Ayyankulam tank, quite chill?. This boy Ramana was also saved from a lethal snake bite, when he had already turned blue and Sri Ramana asked him, Hey, there is nothing wrong with you. Get up, get up. About fever etc., I do not know readily the source.
*****
The conversation between a devotee
and Sri Bhagavan ran like this:
[Talks]
Devotee: Please bestow divine vision
to enable me to see God's glory as
a million-sun-splendor.
Bhagavan: Can you see a single Sun?
Why do you want to ask for millions of suns?
Devotee: It must be possible to do
so by divine sight.
Bhagavan: Alright, find Krishna and the problem is solved.
Devotee: Krishna is not alive!
Bhagavan: Is that what you have learned from the Gita? Does he not say that he is eternal? Of what are you thinking, his body?
Devotee: He taught others while he was alive. Those around him must have realized. I seek a similar living Guru.
Bhagavan: Is Gita then useless after Krishna withdrew his body?
Did he speak of his body as Krishna?
Devotee: But I want a living guru
who can teach the truth first hand.
Bhagavan: The fate of that guru would be similar to the fate of Krishna.
So long as we do not recognize the deathlessness, the immortality of Sadguru Ramana, we may be faltering in our single minded faith, in the certainty of His continued presence. Our body idea which we keep imposing on Him will ditch us.
[A.R. Natarajan, The Living Guru]
*****
A conversation which Sri Bhagavan
had with B.V. Narasimhaswamy in the
thirties:
BVN: I am now convinced that it must
be so. I do not feel it clearly. I
do not feel this unrelated or absolute happiness transcending
intellect.
Sri Bhagavan: That is because it
has been your habit to think and identify yourself with objects. As a result you have never faced your "I". You have always been exercising your intellect and never your intuition. If you now reverse your course and take to inward vision and falling back on intuition and feeling you will catch the true picture of yourself.
Intellect and thought must give
place to feeling and intuition.
[A.R. Natarajan, The Living Guru.]
*****
The blazing fire:
Mother Azhagammal is seriously
ill from typhoid, death is
beckoning her. Sri Ramana's grace
itself brings her to Him at this critical juncture though at that time she was visiting Him only off and on. Sri Ramana's protection had to be twofold. One, of course was physical, to save her from imminent death. But to stop with that would be pointless. She had to be prepared, to be ripened, to become the food of Arunachala, to be consumed by its fire of knowledge. His mother's ego had to be offered as a sacrifice in its fire. Hence the dual note in Sri Ramana's prayer for His mother's recovery with a strong blend of both these ideas. In of these
moving poems, He prays:
Arunachala, blazing fire of knowledge!
Burn away the dross,
Absorb my sweet mother in You,
What need would there be, then,
for cremation?
The cremation of the body would have no significance, if the ego which gave rise to the body is already reduced to ashes in the blazing fire of knowledge 'Arunachala'. The cremation would then lose its significance. Would it not?
In these verses, written for the recover of Mother Azhagammal, Sri Ramana refers to Arunachala as the Mother. The Mother's tenderness and love was needed on the occasion. In His letter before leaving His home in Madurai, Sri Ramana refers to Arunachala as the Father at whose command He was leaving home. On the 1st September 1896, on reaching His father's home in the sanctum sanctorum of Arunachaleswara Temple, He reports, "Father, I have come." He never got His Father's permission to leave Tiruvannamalai thereafter. He remained there for the next 54 years.
contd.,
The blazing fire:
continues....
Even so these references to Arunachala as father and mother are but to human relationships. They do not go far enough when it comes to one's relationship to Arunachala, When He composed His famous verses on Arunachala, the Five Hymns to Arunachala, it is this all important aspect of Arunachala, as the ego destroying
fire, as the inner guru, whose outer form is Arunachala which was stressed by Sri Ramana. For the true glory of Arunachala is not only in beckoning the seekers of truth to itself, but also in completing the process, by swallowing one's ego lock, stock and barrel, leaving no trace of it.
Sri Ramana is Himself the walking embodiment of Arunachala. Though different in form, He too is the self same blazing fire. In the ages past Siva who appeared as an all enveloping fire, compassionately took the form of the Hill Arunachala, in response to the prayer of the great gods, Brahma and Vishnu. The same compassion has made the Hill itself take the human form so that human eyes may not be misled by the insentient form of a hill. So that one would relate more readily not only to that power of its inner presence but also has its outer form as the Sadguru Ramana.
contd.,
The blazing fire:
continues....
Strange as it may seem, it is a
contradictory combination. Fire,
which, is by nature scorching,
and compassion which is its
opposite in nature, cool, soothing,
and endearing. One has to remember and remember always these two fold aspect of Sri Ramana, in one's relationships with Him. Otherwise, we may be taken in by His love and power to give whatever one wants, and continue in this endless death-
birth cycle instead of watchfully avoiding the ego's pitfalls. The need for this vigilance is all the more for it would appear that Sri
Ramana does not ordinarily deflect one from the course into which the mind is pulling one.
If one wishes to bask in the sunshine of Self Knowledge made readily available by Sri Ramana's grace, one has to ponder over one's life as it is now, and what it should be. First many forgotten truths have to be remembered. The most important of these being, recollecting one's true nature, its essential blissfulness, the one is not the limited identity, the particular body with name and form. Perhaps what is equally important is the fact, that the strength for action, the intelligence for it and its success and failure is attributable entirely to the divine force. No doubt it is shattering to recognize this truth. What happens to our inflated egos and rooted beliefs! Sri Ramana does not mince matters when He says that everything is done by the superior power whether one recognizes it or not. Only those who do not recognize it court trouble. Or he would say,
"Man owes his movements to another power, whereas he thinks he does everything himself - just like a lame man boasting that, were he helped to stand up, he would fight and chase away the enemy."
contd.,
The blazing fire:
continues....
One might feel that it would be
a tall order to change over so fundamentally in one's mental attitudes. One can readily concede that overnight or instantaneous change is not possible. But why gradually do it by assiduous practice? Arunachala had 'withheld all knowledge of gradual attainment' only from Sri Ramana. For the rest it can only be gradual and imperceptible change.
How does one go about it? One needs to be tentative in one's endless plans for one's own sadhana, ambitions for organizations, this or that desire which prima facie seems to be worthwhile. One must grow in the faith that Sri Ramana knows best, what to do, when to do, and how best to do it. This we know, or do we? One wonders if one looks at one's way of life? Sri Ramana's job is to give a new life of boundless joy, of radiant peace by consuming one's ego. One has to learn to be on guard against the mind's deceptive hold, its take over bids, and its subterfuges for perpetuating the ego. Constantly following the ego's dictates one superimposes his will and interferes with the free flow of Sri Ramana's Grace. We keep douching the fire of knowledge. But He, compassionately goes on and on rekindling it, until it becomes a raging fire which, renders us prone, lifeless, only to be reborn into the realm of over-whelming bliss.
concluded.
Death and Immortality:
Devotee: Fear of death is common
to all. Of what use is it?
Bhagavan: True. It is universal.
But such fears serve no useful
purpose. It does not lead him
to non attachment nor does it
make him investigate the matter.
Overpowered by latent tendencies
the man dies a natural death.
[Talks 572]
Is there anyone who is born can
escape the last journey to the
cremation ground? The one certainty of life is the inevitability of death, the certainty that one day the body will become a corpse. Though everyone knows this as an irrefutable fact, though it is a common, universal fear, no one seems to be really afraid of death. One can say this and even assert it. For if one is really afraid of death, then necessarily one would go into the question, of how to ward it off, how to prolong the body as long as possible. Or more fundamentally one would seek to find out if there is a way to become deathless, to be immortal, eternal, while yet alive. One would do what Sri Ramana did as as a teenager. One would meet fear of death face to face and dwell on the question of death and deathlessness.
contd.,
Death and Immortality:
Continues....
Why is that one is not really
afraid of death which ends all
that which one is identified and
attached to in life? It may be because this fear itself makes one postpone enquiring into the meaning of death. We do not let the thought of death grip us. We dilute the fear and ignore it by thinking that it could be contemplated upon sometime in the future when one is at death's doors. The fact that no one knows the date and time of his appointment with death makes no difference. Somehow one keeps pushing the fear into the background, away from mental horizon.
Another reason for this is pointed out by Sri Ramana in this quote. Our innate tendencies keep externalizing the mind. The overcrowded mind, the mind which is congested with thoughts, the
busy mind has no room for thinking about fundamental questions, which go to the very root of one's existence. With no mental space, no inwardness, one lives from day to day concerned only with immediate. Bound by the karmic round of duties, to the pleasures and pains of the mind, one would be missing the wood for trees.
contd.,
Death and Immortality:
[A.R. Natarajan]
continues....
What happens is that nature takes its
own course. When the body's karma is
exhausted, the mind casts off its identification with the present body and shifts it to another body, for a fresh innings of identified life. To use the words of Sri Ramana, "man dies a natural death." Here Sri Ramana is not using the term "natural death' as the opposite of unnatural death, like accidental death or suicide. What He refers to is the death of the person without his becoming Self aware. It is only chronological death, the ending of a wasted life.
Is there another kind of death? Yes. It is conscious-death, the death of the ego, and the awareness of the ever flowing inner bliss. Though termed death, it not really death but the birth of immortality. The central focus of Sri Ramana's teaching is only to turn away from the chronological death, to the discovery of one's eternal nature, by hammering away the ego based life. In every possible way Sri Ramana would turn us away from our deep rooted attachment to the body. He would joke and call us the biggest idolators for "day in and day out, it is our occupation to bathe, dress and embellish, feed and thus worship our bodies so many times every day." Our bodies are our constant concern.
Sri Ramana would also make fun of those who from ages past have been striving for immortal life by using techniques and medication for the body's rejuvenation and prolongation of the body's life. One day a letter was received in the Asramam from a devotee seeking Sri Ramana's opinion abou8t the view that the body could kept alive eternally. Such doctrines are in vogue in some Siddha schools of medicines and are tried by many. Sri Ramana Himself knew about a few of such methods, termed 'Kaya kalpa' based on camphor, a hundred year old neem tree, etc., etc., On reading the letter, Sri Ramana remakred, "All the people who wrote long treatises on the indestructibility of the body, after giving the recipes and yogic practices to perfect the body, and keep it alive for ever, passed away one day!" The body made up of the five elements and caused by the karmic forces must end. One has to look for immortality elsewhere, in that which is unborn and deathless.
contd.,
Death and Immortality:
[A.R. Natarajan, from his book
Hidden Power.]
To drive home this point, Sri Ramana would relate the story of the conversation between a great Saivite saint Prabhulinga and renowned yogi, Gokarnath. It needs recounting in some detail.
Gokarnath: That person alone who
has gained immortality of the body, by favor of Siva and by consumption of 'gulikas' [medicinal herbs] will never die. One who has not gained such immortality dies.
Prabhulinga: Your seeking to perpetuate your body by medication and divine force is like a sick man taking a medicine to perpetuate the disease. Do not be under the illusion that the body is the 'Self'. Seek the indweller. Then alone you would be rid of he disease of birth and death. The Cave is your heart. The indweller is called God and you are not separate from Him.
This conversation underscores the need to quest within, the need to merge into vast inner space termed the Heart, the Atman and the Self. Then alone can one be rid of the imagined mortality. Imagined because of the false notion, the illusion of a separate identity apart from the Self. In the merging of the ego in its source is the ending of the fear of death, rooted in attachment to the body.
If one does not have the necessary strength of mind to pursue well directed and sustained inquiry into the self and its source, He has an alternative. Recognizing the helplessness and inability to find out himself the truth if one leaves it to the Supreme Power the job would be done. Then too there would conscious death, or conscious immorality by the ending of the fear of death. For one would have discovered his own immortal natural state.
concluded.
Seen in a chart fixed on
a wall in a hotel:
When we pray to God,
When we kiss,
When we cry,
We close our eyes,
'Cause these are beautiful
things,
Which are experienced in
the heart,
And not seen by the eyes!
******
Advaitic Sadhana:
Pitfalls in meditation:
S.S. Cohen:
While on the subject of meditation
it will be worth our while to draw
the attention of the sadhaka to
the variety of sensory experiences
which some beginners obtain, or imagine they obtain, in meditation. The case of the gentleman who thought he had an explosion inside the skull and had run out of meditation room all atremble, is exceptional no doubt, but by no means unique. The number of visionaries is certainly legion, but less in the ordinary
state of consciousness, than in meditation. Super sensuous hearing and seeing are frequent to those who expect them and even pray for them, mistaking them for signs of divine grace. In this sadhana, they are condemned. They harass only beginners, or the mentally immature who entertains wrong, fantastic notions of the yogic practice. The world we have seen, is but the shadow play of the senses, to suppress which we have take to sadhana, so that falling victim to the senses, in the very attempt at destroying them is admitting maya by the backdoor. Yogis must be warned against these fraudulent experiences. What ever is seen, heard, or smelt in meditation is pure fancy, and, therefore, must be mercilessly ignored. It will eventually give way to a determined practice. A very large section of humanity equates miracles and visions with holiness and the common folk in India likewise view them with undisguised awe, so that millions flock to him who can exhibit a pennyworth miracle. Vedantic India
abhors them and has a profound contempt for the conscious display of siddhis [psychic powers] except the Jnana-Siddhas on special but
very infrequent occasions, for it detracts from the realization of the Truth, which is the sole aim of this yoga. These siddhas must be distinguished from the so called Occultists, who claim to have siddhis but have no Jnana, nor specifically aim at achieving it.
Those who claim and work for miracles and siddhis by whatever name they are known, have no place in the path of the Absolute. The seekers of the Absolute have to guard against these lures and traps
of the senses, and against fables that circulate about the dangers of yoga. Dhyana Yoga must be purified from these excescences and, at any time, and in any healthy and clean environment
and circumstance without the slightest fear or hesitation.
******
For Hindus, Today is the beginning of the Grand Nine days festival of Navaratri, the worship of Mother Goddess, the inherent Sakthi/Power/Energy of indivisible Brahman/Self.
The festival celebrates Divine Energy's (represented by Goddess Durga) victory over ignorance/asuric forces (represented by Mahishasura) -- within us as well.
Matter and Spirit:
A young man asked: 'Are thoughts
mere matter?'
Maharshi: What do you mean?
Do you mean 'matter' like the
things you see around you?
Devotee: Yes - Gross.
Maharshi: Who asks this question?
Who is the thinker?
Devotee: The thinker is spirit.
Maharshi: Do you then mean that
spirit generates matter?
Devotee: I want to know.
Maharshi: How do you distinguish
between matter and spirit?
Devotee: Spirit is consciousness and the other not.
Maharshi: Can consciousness generate non-consciousness, or
light darkness?
[Talks No. 613, 21st Jan. 1939]
*****
Post a Comment