OM NAMO BHAGAVATE SRI RAMANAYA

Desurammal

noreply@blogger.com (Unknown) — Sat, 12 Mar 2011 10:27:00 -0800

Akhilandammal was better known as Desurammal as she hailed from the village of Desur. Desurammal had first seen Bhagavan sitting in Samadhi at the Arunachaleswarar Temple in 1896, and the priest pouring milk into his mouth. Since the young Swami did not open his eyes, she went back unseen by him Seven years passed by. Not being able to stay away any more, Desurammal came back to Tiruvannamalai in 1903. She was a very devout person and had fed many sadhus including Seshadri Swami and Swami Vithoba of Polur. One day when she was plucking flowers at the foot of Arunachala she saw a group of people going toward the banyan tree cave, which is below Virupaksha cave.

She asked, “Where are you all going?” and was told, “Oh, there is an ascetic boy who does not talk, doesn’t even move, but such peace, such grace is there.” Desurammal went toward the cave, and saw Bhagavan seated there. This is what she had to say about Bhagavan: “Even though he was unwashed and covered with dust, his body had a golden glow! On seeing this ascetic with his body frame so lean that it exposed his bones, my heart melted, and tears welled up within me.

The young Lord then opened his eyes and graciously directed them toward me. Instantaneously, I surrendered myself totally, and took a vow to serve food to the jnani all my life.”

Then Bhagavan moved to Virupaksha cave, and she served food to him there. Bhagavan rarely would eat alone. She brought food for the others as well, including Palani Swami and Perumal Swami. Earlier they would beg for food. After Desurammal came; there was no dearth of food at lunch for Bhagavan. She was so captivated by Bhagavan’s presence that she came with food every day without fail.

Later, when Echammal and Mudaliar Paatti, started feeding Bhagavan as well, Desurammal went back to her village and started a Ramana centre in 1914. It was called Ramanananda Matalayam. Her devotion was so deep that she was always there, practicing Bhagavan’s teachings and sharing her experience with others. Whenever any of the devotees of Bhagavan at Virupaksha cave fell sick, she would take them to Desur give them medical aid and nurse them with tender motherly care. When they were fully cured, she would escort them back to the Virupaksha cave.

Whenever Desurammal came to Arunachala, she would feed Bhagavan and his devotees, thus fulfilling her vow to feed Bhagavan all her life so long as she was in Arunachala. Bhagavan was very pleased with her. Her first observation about Bhagavan was that he was the only saint she had fed, who shared his food equally with others. The second thing she noticed was that the food
was shared equally not only with all the people around him, but also with dogs, monkeys, and birds. She narrated a humorous incident about the monkey, Nondi. It was always given the seat next to Bhagavan. While she was serving the Master one day, Nondi snarled at her, and Bhagavan said, “Hey! She is one of us. She belongs to our clan, keep quiet!” The monkey then accepted her as one amongst them.

One full‐moon day, when Desurammal came to Skandashram, there was a sadhu who told Desurammal, “Today is a very sacred day ‐ a full‐moon day. Bhagavan will be getting shaved. When a jnani, a realized person, shaves his head on a full‐moon day, he radiates enormous power. Hence, today, you should ask for initiation from Bhagavan.”

Bhagavan rarely gave initiation, but prompted by this sadhu, she prostrated before him. He asked her, “What do you want, Desurammal?” “Bhagavan, today is a sacred day, and you are the greatest sage.” Then she repeated whatever the sadhu had said. “You have to initiate me with some mantra.” Bhagavan said “Oh! You want a mantra,” became serious, sat down, and said in Tamil, “Unnai vidadhu iru” which means, “remain without leaving the Self.” Then he looked at her and transfixed her with silent grace for nearly an hour and thus transmitted to her the inner knowledge of how to remain without giving up the experience of the Self.

After Bhagavan came down the hill to stay near Mother’s Samadhi, Desurammal started bringing food every day. One day Bhagavan told her, “Desurammal, there is enough food here.” Beseechingly she said, “Bhagavan, I want to feed you.” Bhagavan replied, “Bring your food ingredients and leave them in the kitchen. They will cook and we will all share.” She agreed, and whenever she came, she would bring some rice or dhal and leave it in the kitchen. Shortly before Bhagavan’s Mahasamadhi, Desurammal, more than ninety years old and very frail wanted to have darsan; of her Master and came to the Ashram. Nobody recognized her. Bhagavan was in the small room now called the Nirvana Room. She was not allowed to enter the Nirvana Room. Fortunately, Kunju Swami recognized her and told Bhagavan, who exclaimed, “Desurammal! Bring her here, bring her inside.” When she went in, she wept seeing Bhagavan’s physical condition and Bhagavan said, “Why do you feel sorry for this mortal body? I am always your shelter.”

These words of assurance were given not only to Desurammal but for all devotees who, like Desurammal, are pure in heart, filled with devotion and look upon Bhagavan as father, mother, God and all.

Remembering Kanakammal By Marye Tonnaire

noreply@blogger.com (Anonymous) — Wed, 9 Mar 2011 20:59:00 -0800

Remembering Kanakammal

By Marye Tonnaire

Marye Tonnaire, Kanakammal,
and Mrs. Arparna Krishnamuthy

Marye Tonnaire is an ardent devotee who lives at Sri Ramanasramam, India. For two years she worked with the translators of Smt. Kanakammal’s Commentary on Arunachala Stuti Panchakam and Upadesa Nun Malai, a 700 page book. She moved closely with Smt. Kannakammal for a number of years.

Isn’t it the sign of a good mother when each child feels that he or she is the special, preferred child? Those of us who moved closely with Kanakammal all have stories that confirm this feeling. We all felt that she had signaled us out, giving us special attention and extra loving care. I had been seeing Kanakammal since the early 1980s and was drawn to her, but at the time our paths did not cross. In those days I was rather shy to approach old devotees, even to ask to be introduced to them. I would always wait until Sri Bhagavan provided me with an opportunity to spontaneously interact with one of them.

When I read about Kanakammal in Moments Remembered and then read her own Cherished Memories, I was thrilled to discover the beauty of her relationship with Sri Bhagavan and the depth of her understanding of Sri Bhagavan’s way. But still no direct contact occurred until several years later when I was asked to bring Kanakammal in the taxi with me to Chennai where I was taking a flight back to Europe. After leaving me at the airport, the taxi would then take her to her relatives’ house in the city. That evening we didn’t speak at all, but she gave me such a warm smile when the taxi arrived at her cottage and she got into the front seat and then again when I was dropped off at the airport. Sri Bhagavan brought us together a few years ago when my friend Joelle, from France, who had a very special rapport with Kanakammal, invited me to attend classes that Amma was going to give on Sri Bhagavan’s original works and scriptural translations that make up the Tamil Parayana we sing at 6:30 in the evening. In the classes Kanakammal would go through the commentary that she had written in Tamil based on Muruganar’s explanations to her. Kanakammal had apparently held classes for Indian people in previous years and now her class would be translated into English.

The first year, somehow, I didn’t feel the motivation to attend regular classes in the morning. It was enough for me to just sit in the Samadhi Hall next to Kanakammal in silence when she would come for puja and parayana in the evening. Once when I returned from France with a message from Joelle that I delivered to her in the ashram, she grasped both of my hands, looked me in the eyes and said in English, “What about Marye? I want to know about Marye.” I was thrilled. At that moment she fully captured my heart. When Joelle came back to Tiruvannamalai the following year, I decided that this time I would join the class. I soon regretted that I hadn’t started earlier. We were a small, core group of ladies — Aparna, Dolly, Punita and Minakshi. Joelle and I were the only foreigners, though sometimes Rumi would join us and also some other visitors. Kanakammal would speak in Tamil, but we had the blessing of Aparna’s outstanding English translation. During that time I went almost daily into Kanakammal’s compound, placed my chappels out on the veranda under her window and had my first glimpse of her sitting in her chair perfectly groomed, draped in a starched, light colored sari with an aura of deep contemplation surrounding her. She reminded me of my grandmother in some ways. When I would peep in through the window she would see me, smile and say, “Vango, Vango” (Come, Come). Then we would greet and I would sit on the floor and lean against the wall. As she knew that

I had undergone back surgery, she always insisted that I take and sit on the stool that she used to keep next to her chair. As I took my place I would look up at the photo of her as a young lady in her early 20s and think about how fortunate she was to have come to Sri Bhagavan at that time. Sometimes I would arrive late to class and once she started laughing and said, “She is Totakacharya.” When I expressed my ignorance of who Totakacharya was, I immediately got the story. Totaka was a devoted disciple of Adi Shankara, but the other disciples all looked down on him as being quite dull. Once when Adi Shankara waited for Totaka to arrive before he would begin his daily discourse, the other disciples became impatient and complained about having to wait for someone who didn’t have the intellectual capacity to grasp the subtle points of the scriptures. When Totaka finally arrived, he was brimming over with bliss and dazzled the disciples by uttering a few concise stanzas in Totaka metre that confirmed his complete grasp of the subject matter.

This was our class: the commentary on Sri Bhagavan’s works was interwoven with many colorful stories from

various scriptures and puranas, stories that brought the saints and sages to life, right into that small room. This

was interwoven with her own experience of Sri Bhagavan, Muruganar and other senior devotees. At those times Bhagavan came alive and filled the room with his Divine Presence. Through her eyes, which were always fixed on the Master, she gave us a precious glimpse of those golden days. I was thrilled when she told us once, with a twinkle in her eye, that sometimes it was stressful for her in those days, particularly when the road was filled with water during the rainy season and snakes would wind around her legs while she was walking to the ashram, or when bandicoots and monkeys would come into her house through the openings and sometimes even make off with some clothing that had been left to dry. But then all of the difficulties she was experiencing would immediately vanish as soon as she set foot into the Old Hall and plunged into Sri Bhagavan’s graceful presence. Even though most of these experiences are recorded in Cherished Memories or have appeared in the Mountain Path, her speech would flood the room with the divine consciousness and bliss of Sri Bhagavan, as if he were with us then and there, showering his grace. Aparna’s talent as a translator was such a boon for those of us who are not proficient Tamil speakers. She would give an instantaneous English rendition of what was sometimes a long stretch of Tamil discourse, without even a blink of hesitation. This “seamless” English rendition made the experience even more intense, allowing all present to equally share these sublime moments.

Kanakammal used to delight at my attempts at communicating with her in Tamil. She would speak very slowly as if I were a child, and then laugh. Every time she would see me in the ashram she would take both my hands

and say “Eppadi Irukinga? (How are you?) And I would reply, “Nallarukku (fine) Eppadi Irukinga?” Then I would sit down next to her in the back of Sri Bhagavan’s Samadhi Hall. When she could no longer sit on the floor because of leg pain, I would sit with her along with some other devotees in the New Hall where a chair was placed for her use. At first she felt that she should not sit on a chair in the Samadhi Hall. Only later on she accepted to sit on a chair in the Samadhi Hall.

No matter how many people were around her, or how noisy it got, she was always even-keeled. If I came and sat with her she was happy, and if not, she was also happy. She didn’t expect anything from us. Sitting next to her I felt a deep silence, which inspired me in my own meditation. Whenever we would say to her how lucky she was to have been in Sri Bhagavan’s presence while he was in the body, she would also reply, “But his presence is just as strong now, if not stronger.” She always pushed us inward to grasp the essence of our being, the Atman or Self, or Summa irruku (Be still and know that ‘I am’). She didn’t want us to complain about life’s difficulties and problems. She said that like the dobi (washer man) who beats out the stains on dirty cloth, the Presence of the Guru drives away the individual self (ego) so that the Atman can be released and shine forth in all its glory. She firmly adhered to the fact that prayer to Sri Bhagavan was the ultimate solution to any of our problems and difficulties. She always insisted that the illusory individual cannot do anything on his own and only through complete surrender (saranagati) to Sri Bhagavan, our Sadguru, and with his grace can we do our sadhana. Kanakammal was very strict that we should follow Bhagavan’s direct path, and once she took me to task about my tendency to be overly attracted to rituals. She was rather strong about insisting that I had come here to do Atma Vichara and that I should not deviate from the path. But at the same time she never missed evening puja at the ashram unless she was ill, out of Tiruvanamalai, or there was a heavy downpour. She liked to visit temples also.

Once she and I were part of a group that went to Tirukoilur, and she was so enthusiastic, like a young girl, as we visited the different temples there. Another time she took me aside during one Navarathri celebration in the ashram and said, “Come to my house tomorrow morning, I want to make you a Suvasini in Sri Bhagavan’s presence.” She had Revati, her niece, decorate me in the traditional way and then gave me a sari, blouse and bangles. I’ll never forget that blessed morning sitting in front of Sri Bhagavan’s photograph in her house. I was moved to tears. I feel privileged to have witnessed her passing and can just say that I had touched her body at that time and felt waves of bliss going through me that pushed out any trace of sadness that I could have felt. What a beautiful end she had! It was a testimony to her utter and supreme devotion to Sri Bhagavan. She just walked into Sri Bhagavan’s Samadhi on Jayanthi day before the puja started with her eyes fixed on the lingam and then dropped to the floor. Some devotees immediately carried her outside near the meditation hall where we sang “Arunachala Siva”. Where she actually left the body is not important. I think she was already absorbed in her beloved Master when she arrived at the ashram and then just took those few steps towards his shrine for our sake. She was surrounded by Sri Bhagavan’s devotees, and on that never-to-be-forgotten day she gave us a final class in total devotion and surrender. Her last words to me the night before in the Samadhi Hall were “Eppadi irrukinga?” I replied, “Nalarukku.” Then I asked, “Eppadi irrukinga?” and she said, “Nalarukku. I believe so. Everything is good.”

OM Shanti Shanti Shanti OM

Darshan and Upadesha at Skandashram by Rohit Vaidya

noreply@blogger.com (Anonymous) — Wed, 9 Mar 2011 19:14:00 -0800

Darshan and Upadesha at Skandashram

By Rohit Vaidya

On the morning of the final day of our visit to Sri Ramanasram, we climbed Arunachala to Skandasram and Virupaksha cave. Skandashram consists of a central building with some other rooms adjoining it. Within the central structure, there are three rooms — an outer hall, the inner Skandashram cave, and off to the side, there is a small room in which Bhagavan is said to have stayed. In this small room, lengthwise against one wall, there is a concrete bench with a sloping back where one can recline. While in that small room, facing the bench, I experienced an awe-evoking vision of Bhagavan.

What I beheld was not a human figure as such, but rather a pure light and effulgence in a somewhat diffuse, oval-like form, seated on the concrete bench against the sloping back of the bench. It was a vibrant sentience or awareness and, associated with it, was a very clear and strong intuition that there was nothing that needed to be accomplished by this Being, that there were no karmas it had to perform. It was complete and whole, in and by itself. I prostrated at the foot of the bench and quietly left in awe and wonder. At the time, what came to my mind, which seemed to reflect the character of this vision, were the words of the Sanskrit mantra from the Brihadaranyaka Upanishad:

Om poornamadah poornamidam

poornat poornamudachyate

poornasya poornamaadaaya

poornamevaavashishyate

“That is perfect — this is perfect. What comes from perfection truly is perfect.

What remains after perfection from perfection is also perfect.”

Later, after returning home from Sri Ramanasram to the USA, I found accurate descriptions of this vision of Bhagavan as pure light and effulgence in the following verses from Ganapati Muni’s “Sri Ramana chatvarimsat”:

Gana gudha sahasra karena yatha tanu kanchuka gupta mahaa mahasaa

“Whose beatific effulgence is hidden by the

sheath of the gross body, like the blazing sun hidden

behind the clouds.” —Verse 2

Pasyan visvamapidamullasati yo visvasya paare parah

“The One who, though seeing the world, shines

as the Supreme Truth, transcending the world creation.” —Verse 22

Tava tanurjjvala tyanagha vidyutaa

“O Spotless Being! Thy form blazes with pure light.” —Verse 29

I also found in Bhagavan’s own words the explanation for my very strong feeling that there were no deeds required in this state of completeness and wholeness.

Nashta maanas-otkrsht yoginahah krtyam astikim swasthitim yataahaa

“His mind being thus extinguished, the great Yogi who is established in the Supreme Truth has no more Karma to do, for He has attained the Natural State.” —Upadesa Saaram, Verse 15

Ahankrtim yo lasati grasitvaa kim tasya kaaryam

parishishtamasti kinchidvijaanaati sa natman’onyata

tasya sthitim bhaavayitum kshamah kah

“What remains there for him to do who swallows the ego and shineth forth? Separate from the Self, there is nought to him. His condition to conceive, who is there so bold?” —Sat Darshanam,

Verse 31

Although the last question in the preceding verse might be rhetorical, I must say that I have only sought here to relate my experience as faithfully and truthfully as I can convey in words. And in seeking to explain what I saw and felt, I have found far more lucid and apt descriptions in the words of Ganapati Muni and Bhagavan himself.

Prior to this, I have generally felt the grace of Bhagavan’s presence at an essentially personal level. This darshan at Skandasram was a little surprising in that it was non-personal. There was no impression of an individual as such, only a completeness and wholeness in which there is no other. Only pure, effulgent light and awareness of and in itself yet somehow also aware of the world. Upon re-reading this narrative, a skeptical part of me has to ask, “Did this truly occur?” After all, in such matters, it is very easy for the mind to delude or deceive itself; and that might have been possible if it had been only an image that was perceived. But what really bestowed authenticity and meaning for me was its palpable feeling of vibrant sentience and the associated profound understanding of that state of Being. That still evokes awe, and silences the mind.

Ultimately, any vision is within the realm of duality and is not of the Supreme Truth. Paradoxically, perhaps, this too was implicit in this vision.

UNKNOWN DEVOTEES OF BHAGAVAN SRI RAMANA MAHARSHI

noreply@blogger.com (Anonymous) — Mon, 28 Feb 2011 17:53:00 -0800

Bhagavan is Always with Us

I'm very new to this spiritual life. I became serious about the spiritual life only during the last few months. Many people had the good fortune to have a glimpse of the Self in Bhagavan's presence because of Bhagavan's grace. Even though I'm new to the spiritual life, by His grace, even I had a taste of this Pure Self. This instilled in me the belief that Bhagavan is still around us and is helping us. I wanted to share my experience.

I have been doing meditation (some kind of Kundalini practice) since I was 21 (now I'm 31), but it was not continuous. I was doing meditation just to live my life better, not for any spiritual reasons. Even though I heard about Bhagavan a few years back, I never knew his teachings. Recently, during the last few months, there appeared a sudden improvement (or force) in my life, which made me to read about Bhagavan. At the same time my friend got the Nan Yar? (Who Am I?) book from Sri Ramanasramam.

This is the first book I have ever read about Bhagavan's teachings. After reading that book, during my waking hours, I couldn't think of anything else except Nan Yar? It went on for three weeks continuously. I believe because of that I got a severe cold, headache, and body pain. Strangely, though this was little different from the normal illnesses, it was only the right side of the body that was affected with symptoms. The left side of the body was normal. Then I stopped thinking about this for a day. The following night, while I was in the bed, again this 'I-thought' became very strong, and I started analyzing how this thought came, which made the investigation into the 'I-thought' more intense. After some time the thought reduced to a small point and immediately vanished. I then felt only perfect peace, nothing else, not even my body. After a few minutes, I became aware of the body. Then suddenly I became still for some time, I couldn't even feel the peace. My mind was not thinking anything, just still for a few minutes. After this experience, I started reading more about Bhagavan, and His teachings. Then I came to know that in His presence many felt this experience at least once, as He showed a glimpse of the Self to people who intently wanted to know. And I also came to know that He continues to help people in the spiritual process even though He left his body. After this experience I'm feeling that Bhagavan is always with us, helping people in their spiritual process.

A Devotee from California

BABUBAI PAREKH

noreply@blogger.com (Anonymous) — Mon, 28 Feb 2011 17:32:00 -0800

BABUBAI PAREKH

He first read the Maharshi's Who Am I? booklet while yet a college student in Gujarat. He immediately recognized the purity and directness of the teachings, and how the Maharshi embodied them.

Babubai worked as an engineer and college professor before immigrating to the USA in 1971. In New Jersey, he took an engineering job and immediately began sponsoring relatives, family after family, until the total number that settled in the USA by his efforts reached 150! He founded a Sangam so the children of all his friends and family could be taught traditional Indian music, Sanskrit and literature. His knowledge of these subjects was prolific.

In the later 1970s when he first heard of Sri Ramana Maharshi's Arunachala Ashrama in NYC, Babubai collected his family into the car and drove straight to the Ashrama. Since then he and his family have been an integral part of Bhagavan's family.

In recent years, Mr. Parekh's health had been failing. He told his family members that he would leave this world alone, with none of them near him. On January 25th, this actually came to pass, as he locked himself into a room - something he never does - then breathed his last. Apparently he desired to prepare himself for the transition without distractions.

Babubai Parekh was much loved by his family and friends and will be missed by all.

ROY COLONNA

noreply@blogger.com (Anonymous) — Mon, 28 Feb 2011 17:31:00 -0800

In Remembrance

A long-standing devotee of Bhagavan, quietly left his body in the affectionate company of his wife on January 20, 2003.

Upon a chance sight in 1970 of Bhagavan's photo in the the store-front window of the Manhattan, 6th Street Arunachala Ashrama, Roy was immediately drawn to Guru Ramana and his teachings. He attended the nightly chanting and meditation until his move to Gilbertville, NY in the 1973. All devotees can never forget his resounding chanting of "Arunachala Siva" and his robust enthusiasm, which continued up to his very last day.

Roy was an accomplished artist, Tai Chi and Karate teacher, loving father, friend and husband to his remarkable wife Elizabeth. Devotees of Arunachala Ashrama attended his funeral on January 25th and chanted the "Arunachala Siva" and "Bhavani Ashtakam," both of which were cherished by Roy. He will always be remembered and loved by all who knew him.

MANGALAM KALYANAM

noreply@blogger.com (Anonymous) — Mon, 28 Feb 2011 17:27:00 -0800

Guru Kripa

The following talk was given by Srimati Mangalam Kalyanam at the December 21st Sri Ramana Jayanti program in New York City. Srimati Mangalam conducts Ramana Satsangs in the Atlanta, Georgia area.

Guru is Brahma, Guru is Vishnu, Guru is Deva Maheshvara, Guru is the Supreme Brahman, salutations to the Guru.

I would like to thank all of you for giving me this opportunity to share a few thoughts. A renowned Tamil saint, Manikkavasagar once said: "It is by His Grace ONLY that I am able to pray to Him."

It is our Guru's Grace that has enabled me to be with all of you and partake in this celebration. My topic of choice is "Guru Kripa" or "Grace of Guru". Over the years this word "Grace" has become a very special word to me. Let me start by quoting Thirumular, a great Tamil saint and scholar of old:

Wisdom is seeing Guru's Holy Form
Wisdom is chanting Guru's Holy Name
Wisdom is listening to Guru's Holy Words
Wisdom is meditating on Guru's Holy Presence

These lines express the importance of Guru and also clearly explain the ways to attain Jnana, or Self-knowledge. Guru's Kripa is omniscient, ever-present. What blinds us from this fact is our own ignorance through ego or 'ahankara'. Ego sustains the "I am the body idea." Happiness, sorrow, fame, infamy, wealth, and poverty are all attributes of the body that functions according to the previous and present karmas. At times of ecstasy, the ego in us gloats in its glory, and at times of despair it ridicules the body.

With a little effort, and of course Guru's Grace, we all may have moments of clarity and intellectually accept the "I am not the body idea." But to sustain these moments in our day to day life, the abounding Grace of the Guru is important.

Bhagavan Sri Ramana Maharshi always stressed that salvation is for the soul and not for the body. At each point of our wavering life, if we question who is feeling, who is suffering, etc., we can steep our soul in non-duality and lead a life like water on a lotus leaf, or like the very best non-stick pan.

Next comes the question, "Who gets the Guru's Kripa?" It's an ironical question, having said already that the Guru's Grace is always present. Let me illustrate from Bhagavan's life to answer this question. Bhagavan treated all beings equally. He could (would?) not see the physical forms. The cows, the birds, the barber, the priest, the scholar, the child, the woman - everyone had His Grace. The form we have now taken was determined by our prarabdha karma. Bhagavan's Grace-abounding presence is in the formless, limitless Self, which is inside all of us. Understanding this is fairly easy, but to hold onto it is very difficult. Again, only the Guru's Grace can help us stay focused.

How do we realize the Guru's Grace? By unconditional surrender and unwavering faith. Unwavering faith is beautifully explained in the grand epic Ramayana. Adhyatma Ramayana is a fresh perspective on a philosophic approach to the Ramayana. In this story, Rama is portrayed as jivatma (individual). Kama (desire), krodha (anger), etc. are the demons that kidnap Sita, who personifies shanti (peace). The demons hide her in the middle of the ocean of maya.

Rama pines for Sita, which parallels the struggles of the jivatma when separated from the Paramatma (Supreme Self). Just like a Sadguru who points to the source of peace, Hanuman pointed out Sita to Rama. Rama, the jivatma, sustained the Lord's Grace through his unwavering faith. He builds a bridge of penance -through sravanam and mananam, hearing and meditating on the Truth - across the ocean of maya. He fights and roots out all the demons (kama, krodha, moha, madha) through Atma-Vichara (Self-enquiry) and unites with Sita (peace).

Such is the power of unwavering faith. Faith begets bhakti, bhakti begets surrender and unconditional surrender effaces the ego. Effacement of the ego is union with the Supreme Self. What we were, what we are, and what we become is all Guru's Kripa. Acceptance of the Divine Will in all matters leads to peace, and then there will be no questions or complaints.

A fine poet named Sadhu Om has beautifully put it in these words:

"What I need and what I don't need is better judged by my Guru. Is it fair to ask for something specific once you have surrendered? Having surrendered to the Guru, he will do what is best for you."

I would like to share an experience in my own life when I felt the Guru's Grace-abounding presence. This took place in 1979 when I was living with my husband and three children in Asansol, a city near Calcutta. My husband was working for Indian Oxygen. Bhagavan's centenary was coming up and Ramanasramam was gearing up for this big event and also the Kumbhabhishekam. The whole year was going to be filled with lots of events and celebrations. I longed to be there, but what could we do? We were living far away and the children were in school. Well, just when we reconciled to this sad reality my husband got an unexpected phone call from the managing director. He informed my husband that there was a labor dispute going on in the Madras factory and that we were going to be transferred to Madras immediately. We were amazed by His Grace!

While in Madras we enjoyed all the celebrations. It so happened that the labor dispute took a full year to resolve, and as if we were posted close to the Ahsrama only for the Centenary events, we were transferred back to Calcutta the very next year!

To conclude, I would like to quote from a well known piece titled "Footprints." For those who are unfamiliar with this passage, it is about a conversation taking place between man and God, looking back on the journey of life. Metaphorically, the man notices two sets of footprints throughout his life, one his, the other God's. However, at times of great despair there were only one set of footprints and he asks God why He deserted him? The reply that God gives aptly describes Guru-Kripa.

"My dear child" says God, " I would never desert you. During your times of trial and suffering when you see only one set of footprints, it was then, that I carried you."

ARUNACHALA THE SPIRITUAL AXIS OF THE WORLD

noreply@blogger.com (Anonymous) — Mon, 28 Feb 2011 17:24:00 -0800

ARUNACHALA!

THE SPIRITUAL AXIS OF THE WORLD

(Article)

Reading the following extract from A Sadhu's Reminiscence, by Sadhu Arunachala (Major A. W. Chadwick), it would appear that Bhagavan was quite certain about a corresponding holy hill exactly opposite the globe to Arunachala. Major Chadwick writes:

"He used to say that Arunachala was the top of the spiritual axis of the earth. 'There must,' he said, 'be another mountain corresponding to Arunachala at exactly the opposite side of the globe, the corresponding pole of the axis.' So certain was he of this that one evening he made me fetch an atlas and see if this was not correct. I found, according to the atlas, the exact opposite point came in the sea about a hundred miles off the coast of Peru. He seemed doubtful about this. I pointed out that there might be some island at this spot or a mountain under the sea. It was not until some years after Bhagavan's passing that a visiting Englishman had a tale of a spot, supposed to be a great secret-power centre, in the Andes somewhere in this latitude. Later I found that though a centre had certainly been started, it had failed. Since then I have been told of another person who is practising meditation in solitude in the region of the Andes in Ecuador. So it does appear as though there were some strange attraction about that part of the globe. The earth is not an exact sphere and maps are not so accurate as all that, so we are unable to pin it down to any definite point. It is quite possible that more is going on in that part of the world than we know and this would fit in well with what Bhagavan said. However, I could never discuss the matter with Bhagavan, as it was not until many years after his passing that I had any indication that anything of this sort was happening in those parts. I had many years ago travelled extensively in that country, but had never seen anything which would lead me to think that there might be important spiritual centres there."

Following the thread of Major Chadwick's research, Dr. Ravi Iyer of Virginia writes about his investigation into Machu Picchu, an ancient, sacred mountain in Peru.

Bhagavan Ramana Maharshi always insisted that the Holy Hill Arunachala was the spiritual axis of the world, even in a physical sense, similar to the geographical North Pole, with a South Pole axis. So strongly did he maintain the view that another holy hill existed on the opposite side of the globe to Arunachala - which was itself remarkable since he normally did not take very rigid positions except on matters concerning the Self and the Heart - that he once made a devotee pull out a world atlas and look for a similar mountain opposite to Arunachala. The only mention we have of this endeavor was that the search indicated a spot on the continental shelf beneath the Pacific Ocean immediately off the coast of Peru. No further effort seems to have been spent after this, though it appears that Bhagavan may not have supported the conclusion of that research, since he seemed convinced that a land-based mountain existed at the other end of this "spiritual axis".

The Latitude/longitude Coordinates of Arunachala (Tiruvannamalai) are: 12n13, 79e04

Recently I came across an article about a place in the high Andean mountains of Peru that is reputed to be a site of great spiritual force, called Machu Picchu. Machu Picchu was discovered by Yale archeologist Hiram Bingham in 1911, and is the site of an ancient Inca temple city. This city appears to have evaded discovery by the marauding armies of the Spanish Conquistadors, yet it represents one of the immense mysteries of the Inca civilization. It appears the Machu Picchu Mountain itself was known as sacred to the Incas from a time before their own civilization, since the Inca's speak of the mountain as the "Ancient One," who preceded the civilization of their ancestors.

There are several striking parallels between the Machu Picchu site and the Shakti culture. The Inca's worshipped Machu Picchu as the manifestation of the Divine Mother Goddess of the Universe. They referred to Her as "Paachamama," a name that bears a striking similarity to the name "Pachaiamman" used for Parvathi in South Indian shrines. [In the early 1900s, the Maharshi spent many months at the Pachaiamman Temple at the foot of the Hill, outside the town of Tiruvannamalai.] The architecture of the temple city was astrologically and astronomically determined. Various points of the city serve as a kind of giant sextant or observatory from where specific constellations and celestial objects can be plotted and observed. A closer look at the topology of the city reveals a striking resemblance to the Sri Chakra, the Meru architectural topology that characterizes Indian Shakti shrines.

On the psychic plane, multiple individuals with siddhic/occult capacities have separately asserted on visiting Machu Picchu that the city is a place where the feminine aspect of the Universe is especially palpable.

Lastly, the Latitude/longitude coordinates of Machu Picchu are: 13s07, 72w34
While the geographical coordinates are not exactly opposite of those of Arunachala, it would be unreasonable to expect it would be exact since the earth is not a precise sphere.

I share this with the general community of Ramana bhaktas as an item of spiritual and historical interest. While ultimately there is nothing but the Self, as long as the manifested world is our framework of reference then we will be confronted by the dual pairs of balancing opposites. There can be no Siva without Shakti, and vice versa.

References & Notes:

The URL to the astrodienst web site for latitude - longitude determinations is: http://www.astro.com/cgi/aq.cgi?lang=e
The global coordinates for Tiruvannamalai and Machu Picchu are as follows:
Tiruvannamalai: 12n13, 79e04
Machu Picchu: 13s07, 72w34
If you do a precise reversal of Tiruvannamalai's coordinates you will indeed fall off the coast of Peru. You can confirm this by going to the following website and entering the precise reverse coordinate of Tiruvannamalai: http://www.fourmilab.ch/earthview/vlatlon.html (The site shows a satellite view. Make sure you are viewing earth from a 10 km height).
Regarding information on Machu Picchu, check out: "Machu Picchu"
http://www.sacredsites.com/2nd56/21422.html
"Machu Picchu Crown Jewel In The Clouds" http://www.he.net/~mine/inca/ . This site has the Meru like (Sri Chakra architecture of the city)
"Machu Picchu"
http://www.ifip.com/Machupichu1.htm

This is from THE MAHARSHI News Letter

ABHYASA (Practice)

noreply@blogger.com (Anonymous) — Mon, 28 Feb 2011 17:17:00 -0800

ABHYASA (Practice)

Devotee: What is the method of practice?

Maharshi: As the Self of a person who tries to attain Self-realization is not different from him and there is nothing other than or superior to him to be attained by him, Self-realization being only the realization of one's own nature, the seeker of liberation realizes without doubts or misconceptions his real nature by distinguishing the eternal from the transient, and never swerves from his natural state. This is known as the practice of knowledge. This is the enquiry leading to Self-realization.

D. Can this path of enquiry be followed by all aspirants?

M. This is suitable only for ripe souls. The rest should follow different methods according to the state of their minds.

D. What are the other methods?

M. They are stuti, japa, dhyana, yoga, jnana, etc.

Stuti is singing the praises of the Lord with a feeling of great devotion.

Japa is uttering the names of the gods or sacred mantras like Om either mentally or verbally.

Dhyana: When one is in dhyana the mind does not contact the objects of the senses, and when it is in contact with the objects it is not in dhyana. Therefore those who are in this state can observe the vagaries of the mind then and there and by stopping the mind from thinking and fix it in dhyana. Perfection in dhyara is the state of abiding in the Self.

Yoga: The source of breath is the same as that of the mind, therefore the subsidence of either leads to that of the other. The practice of stilling the mind through breath control is called yoga.

Fixing the mind on psychic centres such as the sahasrara (lit. the thousand petalled lotus) yogis can remain any length of time without awareness of their bodies. As long as this state continues they appear to be immersed in some kind of joy. But when the mind emerges (becomes active again) it resumes its worldly thoughts. It is therefore necessary to train it with the help of practices like dhyana whenever it becomes externalised. It will then attain a state in which there is neither subsidence nor emergence.

Jnana is stilling the mind and realizing the Self through the constant practice of dhyana or enquiry (vichara). The extinction of the mind is the state in which there is cessation of all efforts. Those who are established in this spontaneous effortless state have realized their true nature, the Self. The term 'silence' (mouna) and inaction refer to this state alone.

All practices are followed only with the object of concentrating the mind. As all the mental activities like remembering, forgetting, desiring, hating, attracting, discarding, etc., are modifications of the mind they cannot be one's true state. Simple changeless being is one's true nature. Therefore to know the truth of one's being and to be it, is known as release from bondage and the destruction of the knot (granthi nasam). Until this state of tranquility of mind is firmly attained the practice of unswerving abidance in the Self and keeping the mind unsoiled by various thoughts is essential for an aspirant.

Those who follow the path of enquiry realize that the mind which remains at the end of the enquiry is Brahman. Those who practice meditation realize that the mind which remains at the end of the meditation is the object of their meditation. As the result is the same in either case it is the duty of aspirants to practise continuously either of these methods till the goal is reached.

* * * *

D. Why do thoughts of many objects arise in the mind even when there is no contact with external objects?

M. All such thoughts are due to latent tendencies. They appear only to the individual consciousness (jiva) which has forgotten its real nature and become externalized. When particular things are perceived, the enquiry 'Who is it that sees them?' should be made; they will then disappear at once.

D. Since the Self is free from the notion of knowledge and ignorance how can it be said to pervade the entire body in the shape of sentience or to impart sentience to the senses?

M. Wise men say that there is a connection between the source of the various psychic nerves and the Self, that this is the knot of the heart, that the connection between the sentient and the insentient will exist until this is cut asunder with the aid of true knowledge, that just as the subtle and invisible force of electricity travels through wires and does many wonderful things, so the Force of the Self also travels through the psychic nerves and pervading the entire body, imparts sentience to the senses, and that if this knot is cut the Self will remain as it always is without any attributes.

D. What is dhyana (meditation)?

M. It is abiding as one's Self without swerving in any way from one's real nature and without feeling that one is meditating. As one is not in the least conscious of the different states (waking, dreaming etc.) in this condition, the sleep here is also regarded as dhyana.

The excellence of the practice (sadhana) lies in not giving room for even a single mental concept (vritti).

D. What are the rules of conduct which an aspirant should follow?

M. Moderation in food, moderation in sleep and moderation in speech.

M. In the question 'Who am I?' by 'I' is meant the ego. Trying to trace it and find its source, we see it has no separate existence but merges in the real 'I'.

D. Should I go on asking 'Who am I?' without answering? Who asks whom? What is 'I', the Self or the ego?

M. In the enquiry 'Who am I?' the 'I' is the ego. The question really means, what is the source or origin of this ego?

M. Yes, any puja is good! 'Om Ram' or any other name will do. The point is to keep away all other thoughts except the one thought of Om or Ram or God. All mantras or japa helps that.

The mind turned inwards is the Self, turned outwards, it becomes the ego and all the world. But the mind does not exist apart from the Self, i.e., it has no independent existence. The self exists without the mind, but never the mind without the Self.

D. When we enquire within 'Who am I?' who enquires?

M. It is the ego. It is only that which makes the vichara also. The Self has no vichara. That which makes the enquiry is the ego. The ' I' about which the enquiry is made is also the ego. As a result of the enquiry the ego ceases to exist and only the Self is found to exist.

M. Everything we see is changing, always changing. There must be something unchanging as the basis and source of all this. It is the Self.

– The Mountain Path, April 1972

HOW I CAME TO BHAGAVAN

noreply@blogger.com (Anonymous) — Mon, 28 Feb 2011 17:13:00 -0800

Om Namo Bhagavate Sri Ramanaya

We have all read stories written by devotees who came to the Maharshi when he was physically living in his Ashram or on the slopes of the holy Arunachala Hill. Reading these we feel the tangible effect of his grace penetrating the hearts of seekers and guiding them to deeper faith and experience. In the following article we read how time and the dissolution of the Maharshi's body have failed to stem the profusion of grace extended to seekers. The guidance and the palpable presence once experienced by an earlier generation of disciples and devotees can be experienced now. Certain events often cross the borders of simple coincidence; inner experiences transform our whole perspective on life and turn our attention to the one, underlining Reality. The author, a devotee in the USA, wishes to remain anonymous.

First Contact

I first learned about Bhagavan around 1980-81, when I picked up a book on his teachings at Weiser's Bookstore in Greenwich Village in New York City. Although I was motivated to buy the book because of the pure Vedantic teachings it contained, I also remember being impressed by the photograph of Bhagavan in its frontispiece. At the time, however, I had already been involved in the teachings of J. Krishnamurti and remained so for some years thereafter.

Visit to Sri Ramanasrama

Around 1989-90, I began reading more about Bhagavan's life and teachings and was drawn to him. Bhagavan's pull increased to a point where I decided to visit Sri Ramanasramam. I thus made my first visit to Sri Ramanasramam on September 4, 1994. I remember the date well because it followed my daughter's third birthday, which we had celebrated at a hotel in Bombay. I had not known then how to contact the Ashram and made my travel and lodging arrangements through a relative in Bombay. After being informed that there were no rooms available at the Ashram, she made reservations for two nights at a good hotel in Tiruvannamalai. She also arranged to have a taxi available to me for the entire trip.

The taxi picked me up at Madras airport on the morning of September 4th for the three-hour journey to Tiruvannamalai. I still remember sitting in the taxi and wondering why I was making this trip since Bhagavan was no longer there, and further rationalizing that at least Arunachala, the holy hill that Bhagavan so adored and identified with, was still there. I arrived in Tiruvannamalai around noon and went directly to the hotel. It was not, as I had been given to believe, a three or four-star hotel. My room was small and bare with just some rudimentary furniture. This was bit of a surprise, and I certainly had not come prepared with the things I might need for such accommodations such as bed sheets, pillow cases, etc. In any event, I left my bags in the room and, feeling hungry, decided go and eat in a nearby restaurant. I sat down at an empty table in the restaurant and waited to be served. After a few minutes, a man came in a hurry from the rear of the restaurant and slid into the bench across from me. He proceeded to lean forward with his elbows on the table and subjected me to an unblinking, cockeyed stare. He did not say a word. I ignored him initially but after about five or ten minutes of such silent treatment and no service, I got a bit unnerved and decided to leave the restaurant without eating anything.

I then went to Sri Ramanasramam. There, I wandered around the Ashram, visiting the Matrubhuteshwar Temple and sitting for quite a while in the Samadhi Hall. I also spent some time on the lower slopes of the hill just behind the Ashram. While on the hill, I made a decision to return to Madras the same day. I was tired and hungry. I was not comfortable with the hotel accommodations and was not sure where I could have my meals. Before leaving, I visited the Ashram bookstore and purchased some books. It was there that I first learned of the existence of Arunachala Ashram, the Bhagavan Sri Ramana Maharshi Center in New York. I thought to myself then that I would like to visit this Center but did not think it would likely be possible in the foreseeable future. After spending about three hours at Sri Ramanasramam, I returned to the hotel, checked out, and drove back to Madras. I flew to Bombay the same night.

In retrospect, I don't know why, but I believe that this first visit to Sri Ramanasramam was destined to be brief.

Visit to Arunachala Ashram

I was scheduled to return home to South Florida a few days later in the company of my brother and his family. The day before our scheduled departure, we called the airline to confirm our reservations. We were shocked to find out that we had lost our seats because we were supposed to reconfirm our reservations seventy-two hours prior to departure and had neglected to do so. We rushed to the airline office and managed after some trouble to get a different flight itinerary. We were originally scheduled to fly Bombay-Frankfurt-Miami. Our revised itinerary had us flying Bombay-London-New York-Miami. Moreover, we had to overnight in New York and were booked on the next morning's flight to Miami. Upon our arrival at John F. Kennedy airport in New York, we looked for the least expensive hotel we could find. When we got to the hotel, I had a brain-wave-the next day anyway was a Sunday and I did not need to be back at work till Monday. I could then take an evening flight home, allowing me to visit Arunachala Ashram in the morning! I checked on the Ashram's address and found that it was relatively close to the hotel! I immediately changed my flight and the next morning went and visited Arunachala Ashram, meeting and having tea with Arunachala Bhakta Bhagawat.

Little did I know that the wish I had in the bookstore at Sri Ramanasramam of visiting the New York Center would come true in just a few days time! To me, this serendipitous turn of events was Bhagavan's way of drawing me into his fold.

Although I had spent a few scant hours in my first visit to Sri Ramanasramam, over the subsequent months my faith and devotion deepened and I began to experience the grace and sweetness of Bhagavan's presence.

Darshan

Some months after my first visit to Sri Ramanasramam, while sleeping one night, I had a wonderful dream or vision. Bhagavan appeared before me, smiling and vigorously nodding his head up and down. Surprised in the dream itself, I thought to myself that this can't be real; it must be a dream. As if to refute that thought and vouch for the authenticity of the experience, a smiling Bhagavan again vigorously nodded his head up and down.

The scene immediately changed. I now found myself walking alone up the slope of an arid dirt path of a mountain when, ahead and to the left of this path, I beheld the Lord Shiva seated and looking downward with eyes semi-closed in what appeared to be deep meditation or contemplation. He was sitting in the pose that I now recognize as similar to that of the Dakshinamurti Shiva, with his left foot resting on his right knee; and in his lap, on his left thigh, sat the Bal Ganapati (Baby Ganesha). Radiating from the Lord Shiva was the sensation of immense power and energy, with absolute and perfect control. The closest image I can conceive of to describe it is that of a nuclear reactor with the tremendous power that it harnesses and controls. In the dream, however, I was not particularly moved by this sight and continued on to walk past the Lord, observing Him with a sort of neutral objectivity and mild curiosity. The next thing I knew, in an instant, I found myself involuntarily thrown flat on the ground with my body prostrated full-length at His feet. The Lord then brought his right arm around and down in a very slow, deliberate, controlled motion and touched me on the top of my head. At His touch, I felt a mild current pass through my head and on into my body. I then awoke.

A Photograph of Bhagavan

In early 1995 there arose in me a desire to have a life-size photograph of Bhagavan. I called Arunachala Ashram and was told that they did not have a photograph of that size and that the largest photograph they had was, as I recall it, around 8.5 by 11 inches. I anyway asked for and received this smaller photograph.

A few months later, I was travelling on business in Brazil. One day I was in the business district in downtown Rio de Janeiro, rushing to an important meeting for which I was a bit late. Walking rapidly past one of the many roadside vendors, I was completely amazed to see a life size photograph of Bhagavan! I promised myself that I would return there after my meeting, which I did. This roadside bookseller had a number of blown-up and framed photographs on display but every single one of them was of movie stars such as Marilyn Monroe or of famous scenes such as the New York City skyline. The sole exception was this life-size photograph of Bhagavan! I, of course, bought the photograph, considering it a further manifestation of Bhagavan's grace to me.

Who could have imagined that I would find the photograph I had sought in this way-on the road, in the middle of a bustling business district, in a foreign land, at the opposite end of the world from India! Today, it is the centerpiece of my personal meditation area at home.

Bhagavan's Nectarous Grace

In the summer of 1997, I made my second visit to Sri Ramanasramam. It was the first visit I stayed in the Ashram. I stayed for three days and was given the room where Sadhu Arunachala (Major Allan Chadwick) once resided.

One evening around 7 PM, I was meditating in the Old Hall. I was sitting next to the doorway, across from the foot of Bhagavan's couch. There must have been no more than four or five other devotees in the room. All of a sudden I was shocked and astonished to feel emanating from the direction of Bhagavan's couch what I can only describe as a nectarous grace. This nectarous grace was like the ocean-I sensed it rolling toward me in a continuous series of successive waves, drenching and saturating every pore and fiber of my being. It inundated my entire being with a concentrated and intense sensation of bliss. Wave after wave of this nectarous grace kept rolling toward me and engulfing me from some inexhaustible, unfathomable source. This must have continued for at least 10 or 15 minutes. Upon the ringing of the dinner bell at 7:30 PM, I wondered if I should go to dinner or continue to sit and let these nectarous waves of grace inundate me. I decided to go to dinner. I prostrated, stood up and left for the dining hall, my skin slightly numb and tingling, my nerves in a heightened state of sensitivity, a trifle unsteady on my feet, and with my entire being and body feeling like it was completely soaked and dripping with this bliss-laden, nectarous grace.

This experience was particularly memorable and noteworthy because it occurred when I was in the waking state, fully alert and aware; because of its extended duration and the saturating intensity of its blissfulness; and because of its origin from the direction of Bhagavan's couch in the Old Hall.

M.SIVAPRAKASAM PILLAI

noreply@blogger.com (Anonymous) — Mon, 28 Feb 2011 17:06:00 -0800

WHO AM I?

One-Hundred Years

A century has passed since M.Sivaprakasam Pillai visited the young Sri Ramana Maharshi on the slopes of the Arunachala Hill and earnestly beseeched the silent sage to answer his burning questions on spiritual fulfillment. The answers he received in writing, signs and gestures constitute the seminal teachings from which the Maharshi never deviated. They are direct, uncompromising instructions meant to guide us to the essential reality of existence, devoid of the ego. Bhagavan was quoted as saying that everything he later wrote or discussed was only a commentary on those answers, which were later published in the form of a book, entitled Nan Yar? (Who Am I?).

And it was this small book that the Maharshi most often recommended to new visitors. All that an earnest aspirant needs to know is contained within this testament on Self-enquiry. Sincere devotees of the Maharshi should constantly reflect on the teachings found in Who Am I?, and look upon them as the key that opens the door to liberation. A few of the book's salient points are given below.

When the world which is what-is-seen has been removed, there will be realization of the Self which is the seer.

...so the realization of the Self which is the substrate will not be gained unless the belief that the world is real is removed.

When the mind, which is the cause of all cognition and all actions, becomes quiescent, the world will disappear.

Apart from thoughts, there is no independent entity called the world. When one persistently inquires into the nature of the mind, the mind will end leaving the Self (as the residue).

That which arises as 'I' in this body is the mind. If one inquires as to where in the body the thought 'I' arises first, one would discover that it rises in the heart. That is the place of the mind's origin.

Even if one thinks constantly 'I - I', one will be led to that place.

The thought 'Who am I?' will destroy all other thoughts and, like the stick used for stirring the burning pyre, it will itself in the end get destroyed. Then, there will arise Self-realization.

When other thoughts arise, one should not pursue them but should inquire 'To whom do they arise?'

Through the control of breath also, the mind will become quiescent; but it will be quiescent only so long as the breath remains controlled...

Like the practice of breath-control, meditation on the forms of God, repetition of mantras, restriction of food, etc., are but aids for rendering the mind quiescent.

When the mind expands in the form of countless thoughts, each thought becomes weak; but as thoughts get resolved the mind becomes one-pointed and strong; for such a mind Self-inquiry will become easy.

Of all the restrictive rules, that relating to the taking of sattvic food in moderate quantities is the best.

One should completely renounce the thought 'I am a sinner' and concentrate keenly on meditation on the Self; then, one would surely succeed.

The mind should not be allowed to wander towards worldly objects and what concerns other people.

All that one gives to others one gives to one's self.

To the extent we behave with humility, to that extent there will result good.

If the mind is rendered quiescent, one may live anywhere.

If one resorts to contemplation of the Self unintermittently, until the Self is gained, that alone would do.

What exists in truth is the Self alone.

He who gives himself up to the Self that is God is the most excellent devotee.

Whatever burdens are thrown on God, He bears them.

As thoughts arise, destroying them utterly without any residue in the very place of their origin is non-attachment.

God and the Guru will only show the way to release; they will not by themselves take the soul to the state of liberation.

Yet, each one should by his own effort pursue the path shown by God or Guru and gain release.

The world should be considered like a dream.

In order to quiet the mind one has only to inquire within oneself what one's Self is.

Happiness is the very nature of the Self; happiness and the Self are not different.

There is no happiness in any object of the world. We imagine through our ignorance that we derive happiness from objects.

...when the object desired is obtained or the object disliked is removed, the mind becomes inward-turned and enjoys pure Self-happiness.

In fact, what is called the world is only thought.

Inquiring into the nature of one's self that is in bondage, and realizing one's true nature is liberation.

V.S.RAMANAN

noreply@blogger.com (Anonymous) — Mon, 28 Feb 2011 17:02:00 -0800

The following is from the talk given by Sri V.S.Ramanan, President of Sri Ramanasramam, in New York City at the September 8th, 2002 "Advent at Arunachala" program.

The whole life of Bhagavan Sri Ramana Maharshi is a commentary on saranagati (surrender). When he left Madurai for good, he took just the train fare to Tiruvannamalai, threw away the packets of sweets given to him by Muthukrishna Bhagavathara's wife and was not anxious for the morrow. He tore off from his dhoti only a strip for a kaupina (loin cloth) and he did not even think of using the remaining cloth as a towel. This is total surrender.

Surrender is a practical proposition. It releases the devotee from life's dilemma. Wherever Sri Krishna teaches about saranagati in the Bhagavad Gita he refers to ananya bhakti, where the instrument and the goal are one and the same. The same idea is stated by Sri Bhagavan in the fifth verse of "Arunachala Pancharatnam":

One who surrenders his heart wholly to you, one who sees you in every aspect of creation, one who loves every creation as himself – he is the one who will succeed, O Arunachala! he will get immersed in you!

Here Sri Bhagavan stresses ananya bhakti and self-surrender.

It is interesting to note that Sri Krishna says, "Do not grieve." After surrendering yourself totally to God, you should not even worry about your own shortcomings or flaws. For if you think you have to improve yourself after surrender, then it indicates a residual ego in you. Hence, don't grieve about your flaws after surrender. It only shows your surrender is incomplete. Bhagavan says after getting into a train, nobody carries the luggage on his head. He keeps it on the luggage-rack. Likewise, after surrendering, do not continue to carry your mental luggage. Leave it totally to His care.

After surrender you should not have 1) worries, 2) fear, 3) doubt, 4) sorrow, 5) the inclination to test whether surrender is effective or not and 6) aberrations (conflicts).

The devotee who has surrendered is like a lump of clay in the hands of the potter. The lump never says, "Make me a pot! Make me a cup, etc." It leaves it to the potter to mold it into whatever shape he wants it to become.

Sri Bhagavan lays great value on ananya saranagati. There are several instances where He explains the concept to the questioner:

"If you have surrender, it means that you must accept the will of God and not make a grievance of what may not happen to please you. Things may turn out differently from what they appear. Distress often leads people to faith in God.

"The Lord bears the burden of the world. Know that the spurious ego which presumes to bear that burden is like a sculptured figure at the foot of a temple tower which appears to sustain the tower's weight. There cannot even be impatience for speedy realization."

To one who was so afflicted, he replied: "Surrender to Him and accept His will whether He appears or vanishes. Await His pleasure. If you want Him to do as you want, it is not surrender, but command. You cannot ask Him to obey you and yet think you have surrendered. He knows what is best and when and how to do it. Leave everything entirely to Him. That is what is meant by surrender."

Even prayer can imply a lack of trust and Sri Bhagavan normally did not encourage prayer in the sense of petition:

"They pray to God and finish with 'Thy will be done'. If His will be done, why do they pray at all? It is true that Divine Will prevails at all times under all circumstances. Individuals cannot act of their own accord. Recognize the force of the Divine Will and keep quiet. Everyone is looked after by God. He created all. You are only one among two thousand millions. When He looks after so many, will He omit you? Even common sense dictates that one should accept His will. There is no need to tell Him your requirements. He knows them Himself and will look after them."

To a devotee's question Sri Bhagavan replied: "Gandhiji has surrendered himself to the Divine and works accordingly with no self interest. He does not concern himself with the results but accepts them as they turn up. That must be the attitude of national workers.

"Devotee: Will the work be crowned with success?

"Bhagavan: The question arises because the questioner has not surrendered himself."

When a devotee questioned about unconditional surrender, Bhagavan replied:

"If one surrenders completely, there will be no one left to ask questions or to be considered. Either the thoughts are eliminated by holding on to the root thought "I", or one surrenders unconditionally to the Higher Power. These are the only two ways to Realization."

TARA ADISESHAN

noreply@blogger.com (Anonymous) — Mon, 28 Feb 2011 17:00:00 -0800

Reporting From Sri Ramana's Children's Ashrama

(August 17 -23)

by Tara Adiseshan

I would like to write about my favorite moments at the Sri Ramana's Children's Ashrama in Nova Scotia. We did everything from outdoor activities to Self-enquiry. It would be impossible to share everything about the camp with you, so I am going to write about some highlights.

I would like to start with the treasure hunts. On the first treasure hunt we had the girls on one team and the boys on another. Both teams searched for objects on the way to the cabin in the woods. We found two pickaxes, two shovels and two containers of water. These finds led us to the cabin. Everything we found was useful at the cabin. The water is valuable to a thirsty person, the shovels and pick axes were used to plant a tree and make new steps, just like Skandaswamy did at Skandashramam. The treasures included a small picture of Bhagavan and an Arunachala-rock necklace for each of us. We learned that a treasure means something that is valuable to your self.

The second treasure hunt was up in the cave. We hiked up to the cave, sang songs and heard stories about Virupaksha Cave. It felt as though we were in Virupaksha Cave itself. After this, we found the treasures, which were two sand chests filled with precious objects like crystals, polished stones and shells.

On another day, we went to Kejimkujik National Park for a picnic. We went canoeing, swimming and skipped stones in the water. Oslo the dog came along. He was a big favorite of everybody. He dived into the water and he also made Dennis' canoe fall over. The rest of us were canoeing three in a canoe. We had a blast of a time!

We took a trip to Port George beach. We found lots of snails. Saraswati Singh even found a baby snail eating kelp, and we all took turns feeding it. We found four dead crabs and also saw some live ones. Some of us played tic-tac-toe on the mud. We also collected pretty rocks. I would like to go back there again.

There was one day when we had a class called "Bhagavan and the Kitchen". First we learned a song (Appalam Ittu Paaru...) and then we started to make foods like salad, rice and baras (vadas). Then the adults were seated and we kids served the adults. After serving the adults, we were quite hungry by then. We were grateful to get food at last! We learned how Bhagavan had cooked with his devotees.

We had a class called "Bhagavan and His Devotees". This time it was about Murugunar --- a great devotee of Bhagavan. We painted, listening to the song composed by Murugunar -(Para Nalladhu). The adults put on three skits about how devoted Murugunar was to Bhagavan. Not only did we learn from these skits, but we also laughed a lot.

Each day we would start with meditation and pradakshina. In the meditation time, we learned about Self-enquiry and how to meditate. We also learned to detach the mind from the senses. It was not too easy, but at least now we know how to do Self-enquiry.

Oslo was there in the meditation time and for the pradakshina around the temple. Oslo did not attend all the other classes, he would choose which one to go to.

A big part of the camp was music and dance, which some of the adults joined in. My favorite song was "Happiness runs..." and my brother's favorite dance was "The river is flowing...". We learned many new songs and dances, though we also enjoyed singing and dancing the old ones.

On the last night of the camp, we had a campfire. We sang songs and danced around the campfire. We roasted corn in a basket over the fire. Oslo got to eat the husks. After this we were awarded our certificates. Even Oslo got one.

The camp closed with a walk in the woods in the dark. The rule was nobody was allowed to bring flashlights and that we would walk until we heard a wild animal. As we walked in the dark woods, we heard a noise. We don't know if it was from a human or from Oslo. It sure scared most of us and we ran home.

Suddenly the camp ended. It had gone by so fast! Nobody wanted to go home.

This is what I think about the camp: it was fun, plus more fun, and even more fun!

అరుణాచల పంచరత్నం - కరుణా పూర్ణ సుధాబ్ధే [ARUNACHALA PANCHA RATNAM - KARUNA PURNA SUDHABDE]

noreply@blogger.com (Anonymous) — Sun, 27 Feb 2011 16:41:00 -0800

అరుణాచల పంచరత్నం - ARUNACHALA PANCHARATNAM

కరుణా పూర్ణ సుధాబ్ధే
కబళిత ఘన విశ్వరూప కిరాణావల్యా |
అరుణాచల పరమాత్మన్
అరుణోభవ చిత్తకంజ సువికాసాయ ||

త్వయ్యరుణాచల సర్వం
భూత్వాస్థిత్వా, ప్రలీనమేత చ్చిత్రం |
హృద్యహమి త్త్యాత్మతయా
నృత్యసి భో స్తే వదన్తి హృదయం నామ ||

అహమితి కుత ఆయాతీ
త్యన్యిష్వాంత: ప్రవిష్టయాత్యమలధియా |
అవగమ్య స్వం రూపం
శామ్య త్యరుణాచల త్యయి నదీవౌబ్ధౌ ||

త్యక్త్వావిషయం బాహ్యం
రుద్ధ ప్రాణేన రుద్ధమన సాంతస్త్వ్యామ్ |
ధ్యాయన్ పశ్యతి యోగీ
దీధితి మరుణాచలా త్వయి మహీయన్తే ||

త్వయ్యర్పిత మనసాత్వాం
పశ్యన్ సర్వం తవాకృతితయా సతతమ్ |
భజతే అనన్య ప్రీత్యా
సజయ త్యరుణాచల త్వయి సుఖే మగ్నః ||

శ్రీమద్రమణ మహర్షే
ద్దర్శన మరుణాచలస్య దేవగిరా |
పంచక మార్యా గీతౌ
రత్నం త్విదమౌపనిషదం హి ||

అప్పడపు పాట APPADAPU PATA

noreply@blogger.com (Anonymous) — Tue, 22 Feb 2011 19:09:00 -0800

అప్పడపు పాట (APPADAPU PATA) [PAPAD SONG]

చిన్నప్పుడు భగవాన్ అప్పడాలు అంటే ఇష్టమని తల్లి అళగమ్మగారు కొండ దిగి వచ్చి తెలిసినవాళ్లతో నా కొడుక్కి అప్పడాలు అంటే ఇష్టం అందుకు సరిపడా వెచ్చాలు కావాలి అని సరుకులు సమకూర్చుకొని అప్పడాలు చేయుటకు సిద్దంఅయ్యెను. ఇది తెలిసి భగవాన్ తల్లిని మందలించి నాకు అప్పడాలు కావాలి అని అడిగానా? వాళ్ళను వీళ్ళను అడగటం దేనికి, ఉన్నదానితో తృప్తి పడవచ్చు కదా. నీకు కావలిస్తే నువ్వు చేసుకో నేను తినను. నేనూ నీకు ఒక అప్పడం చేసి పెడతాను అని చెప్పి ఆ సందర్భంగా అప్పడపు పాటను వ్రాసారు. ఈపాటలో భగవాన్ తత్వసారము మొత్తం కలిపి చాల రుచిగా చేసారు. భగవాన్ చేతి రుచే ఒక మహా అధ్బుతం.

పల్లవి||
ఆప్పడ మొత్తి చూడు - అది తిని నప్పుడే నీ యాశ వీడు ||అ||
ఇప్పుడమియందున - నే మఱి తిఱుగక
సద్బోధానందుడౌ సద్గురునాథుడు
చెప్పక చెప్పెడు తత్వమగు, సమము
గొప్పది లేనట్టి యొక మాట చొప్పున ||అ||

చరణములు
తానుగాని పంచ కోశక్షేత్రమునందు
తానుగ పెరు గభిమాన మినుములను
నేనెవ్వడను జ్ఞానవిచార తిరుగలిలో
నేను గానని పగుల గొట్టి పిండియు జేసి ||అ||

సత్సంగ మనియెడు నల్లేరు రసముతో
శమదమములనెడు జీలక ఱ్ఱ మిరియములు
ఉపరతి యనునట్టి యుప్పును గలిపి స
ద్వాసన యనియెడి యింగువను జేర్చి ||అ||

రాతి చిత్తము నేను నేనని భ్రమయక
లో దృష్టి రోకటి తోను మానక దంచి
శాంతమౌ కొడుపుతో సమమగు పీటపై
సంతత మలయక సంతసంబు తోడ ||అ||

మౌనముద్ర యనెడి ముగియని పాత్రమున
జ్ఞానాగ్ని చే గ్రాగు సద్బ్రహ్మఘృతమున
నేనది యగునని నిత్యమును బేల్చి
తను దానె భుజియంప దన్మయ మగునట్టి ||అ||

ఉపదేశ సారము - UPADESA SARAM

noreply@blogger.com (Anonymous) — Mon, 21 Feb 2011 21:56:00 -0800

కర్తురాజ్ఞాయా ప్రాప్యతే ఫలం కర్మ కిం పరం? కర్మ త జ్జడం.
కృతి మహోధదౌ పతన కారణం ఫల మశాశ్వతం గతి నిరోధకం.
ఈశ్వరార్పితం నేచ్ఛయా కృతం చిత్త శోధకం ముక్తి సాధకం.
కాయ వాక్ మనః కార్య ముత్తమం - పూజనం జప: చింతనం క్రమాత్.
జగత ఈశధీ యుక్త సేవనం - అష్ట మూర్తి భృద్దేవ పూజనం.
ఉత్తమస్తవా దుచ్చమందతః చిత్తజం జప ధ్యానముత్తమం.
ఆజ్య ధారయా స్రోతసా సమం - సరళ చింతనం విరళతః పరం.
భేద భావనాత్ సోహ మిత్యసౌ - భావనాభిదా పావనీ మతా.
భావ శూన్యసద్భావ సుస్థితి: భావనా బలాత్ భక్తి రుత్తమా.
హృత్ స్థలే మనః స్వస్థతా క్రియా - భక్తి యోగ బో దాశ్చనిశ్చితం.
వాయు రోధనా ల్లీయతే మనః - జాలపక్షివ ద్రోధసాధనం.
చిత్త వాయవ:చిత్ క్రియాయుత - శాఖయోర్ధ్వయీ శక్తి మూలకా.
లయ వినాశనే ఉభయ రోధనే - లయగతం పునః భవతి నో మృతం.
ప్రాణ బంధనా ల్లీనమనసం - ఏక చింతనాత్ నాశమేత్యదః
నష్ట మానసో త్కృష్ట యోగినః కృత్యమస్తి కిం స్వస్థితిం యతః?
దృశ్య వారితం చిత్త మాత్మనః చిత్త్వ దర్శనం తత్త్వ దర్శనం.
మానసం తు కిం మార్గనే కృతే - నైవ మానసం మార్గ ఆర్జవాత్.
వృత్తయ స్త్వహం వృత్తి మాశ్రితా - వృత్తయో మనో విధ్యహం మనః
అహం మాయం కుతో భవతి చిన్వతః - అయి పతత్యహం నిజ విచారణం.
అహమి నాశభా జ్యహ మతంతయా స్ఫురతి హృత్స్వయం పరమపూర్ణసత్.
ఇదమాహంపదాభిఖ్య, మన్వహం అహమి లీనకే అప్యలయసత్తయా.
విగ్రహేంద్రియ ప్రాణ ధీతమః నాహ మేకసత్ త జ్జడం హ్యసత్.
సత్వవాసికా చిత్క్వ వేతరా? సత్తయా హి చిత్, చిత్తయా హ్యహం.
ఈశజీవయో ర్వేషధీ భిదా, సత్స్వభావతో వస్తు కేవలం.
వేషహానత స్వాత్మదర్శనం ఈశ దర్శనం స్వాత్మరూపతః
ఆత్మసంస్థితి: స్వాత్మ దర్శనం ఆత్మ నిర్ద్వయా దాత్మ నిష్టతా.
జ్ఞానవర్జితా అజ్ఞానహీనచిత్ జ్ఞాన; మస్తి కిం జ్ఞాతు మంతరం?
'కిం స్వరూప' మిత్యాత్మదర్శనే అవ్యయాభవా పూర్ణ చిత్సుఖం.
బంధ ముక్త్యతీ తం పరం సుఖమ్ - నింద తీహ జీవస్తు దైవికః
అహ మపేతకం నిజ విభానకమ్ - మహదిదం తపో రమణ వా గియమ్.

అక్షరమణ మాల - Aksharamana Mala Telugu

noreply@blogger.com (Anonymous) — Sat, 19 Feb 2011 19:19:00 -0800

ఓం నమో భగవతే శ్రీ రమణాయ

అరుణాచల అక్షరమణ మాల

సాక్షాదరుణగిరీశ్వర వరార్హమగు నక్షరమణ మాలనమరించుటకును

కరుణాకరు౦డగు గణపతి యొసంగి కరమభయకరము కాపాడుగాక

అరుణాచల శివ అరుణాచల శివ అరుణాచల శివ అరుణాచలా
అరుణాచల శివ అరుణాచల శివ అరుణాచల శివ అరుణాచలా

అరుణాచల మనుచు స్మరియించువారల యాహము నిర్మూలింపు మరుణాచలా [అ]
అళగు సుందరముల వలె చేరి నేను నీ వు౦దమభిన్నమై అరుణాచలా [అ]
లోదూరి లాగి నీ లోగుహను చెరగా నమరించి తేమొకో యరుణాచలా [అ]
ఎవరికిగా నన్ను ఏలితి, విడిచిన అఖిలము నిందించు నరుణాచలా [అ]
ఈ నింద తప్పు, నిన్నేటికి దలపించితిక విడువారెవరరుణాచలా [అ]
కనిన జనని కన్న ఘనదయాదాయకా ఇదియా యనుగ్రహ మరుణాచలా [అ]
నిన్నేమార్చి యరుగనీక యుల్లము పైని నురుదిగా నుండుమా యరుణాచలా [అ]
ఊరూరు తిరుగక యుల్లము నిను గని యణగ నీ ద్యుతి జూపు మరుణాచలా [అ]
నను చెరచి యిపుడు నను కలియక విడుటిది మగతన మొక్కొ యరుణాచలా [అ]
ఏటి కీ నిదుర నన్నితరులు లాగగ ఇది నీకు న్యాయమా యరుణాచలా [అ]
పంచేంద్రియ ఖలులు మదిలోన దూరుచో మదిని నీవుందవో యరుణాచలా [అ]
ఒకడవౌ నిను మాయ మొనరించి వచ్చువారెవ, రిది నీ జాల మరుణాచలా [అ]
ఓంకార వాక్యార్ధ యుత్తమ సమహీన నిన్నెవరెరుగువరరుణాచలా [అ]
అవ్వబోలె నొసగి నాకు నీ కరుణ, నన్నేలుట నీ భార మరుణాచలా [అ]
కన్నుకు గన్నయి కన్నులేక కను నిను కనువారెవరు, గను మరుణాచలా [అ]
కాంత మినుమువలె గవిసి నన్ విడువక కలసి నాతోనుండు మరుణాచలా [అ]
గిరి రూప మైనట్టి కరుణా సముద్రమా కృప చేసి నన్నేలు మరుణాచలా [అ]
క్రింద మీదెటను చెన్నొందు కిరణమణి నా క్రిందు గతి మాపు మరుణాచలా [అ]
కుట్ర యంతయు గోసి గుణముగ బాలించు గురు రూపమై వెలుగారుణాచలా [అ]
కూచి వాల్గన్నుల కోతబడక కృప చేసి నన్ చేరి కావరుణాచలా [అ]
వంచకా వేడియున్ గొంచెమున్ గరగవే అభయ మం చేలుమా అరుణాచలా [అ]
అడుగకిచ్చెడు నీదు నకళంక మగు కీర్తి హాని సేయక బ్రోవు మరుణాచలా [అ]
హస్తలమలక నీదు సద్రసమున సుఖోన్మాద మొందగ నేలు మరుణాచలా [అ]
వల నుంచి భక్తుల పరిమార్చు నిను గట్టుకొని యెట్లు జీవింతు నరుణాచలా [అ]
కోపరహిత గుణ గురిగాగ నను గొను కొరయేమి చేసితి నరుణాచలా [అ]
గౌతమ పూజిత కరుణా ఘన నగమా కడ గంట నేలుమా యరుణాచలా [అ]
సకలము కబళించు కరకాంతియిన మనో జలజ మరల్పుమా అరుణాచలా [అ]
తిండిని నిన్జేరితిని తిన నా నేను శాంతమై పోవుదు నరుణాచలా [అ]
మది చల్లపడ భద్రకర ముంచి యమృతనోర్ తెరు మనుగ్రహచంద్ర యరుణాచలా [అ]
వన్నెను చెరచి నిర్వాణ మొనర్చి కృపవన్నె నిడి బ్రోవు మరుణాచలా [అ]
సుఖ సముద్రము పొంగ వాక్ మనమ్ములడంగ నూరక నమరు మందరుణాచలా [అ]
వంచింతువేల నన్ శోధింపకిక నీదు జ్యోతి రూపము చూపు మరుణాచలా [అ]
పరవిద్య గరపి యీ భూమి మైకము వీడి రూపగు విద్య జూపరుణాచలా [అ]
చేరకున్నను మేను నీరుగ గరగి కన్నీటేరయి నశింతు నరుణాచలా [అ]
ఛీ యని ద్రోసిన చేయు కర్మ తపన గాకేది మను మార్గ మరుణాచలా [అ]
చెప్పక చెపి నీవు మౌనత నుండని యూరక యుందువే యరుణాచలా [అ]
సోమరి నైతిని మిన్నని సుఖ నిద్ర కన్న వేరెది గతి యరుణాచలా [అ]
శౌర్యము జూపితి శమియించె నని మాయ చలియి౦ప కున్నావు అరుణాచలా [అ]
కుక్కకు న్నీచమే, నేనే గురుతుగొని వెదకి నిన్జేరుదు నరుణాచలా [అ]
జ్ఞానము లేక నీ యాస దైన్యము బాప జ్ఞానము దెల్పి ప్రో వరుణాచలా [అ]
తేటి వలెను నీవు వికసింప లేదని యెదుట నిలుతువేల యరుణాచలా [అ]
తత్వ మెరుగజాల నంతయై నిలుతువే యిదియేమి తత్వమో యరుణాచలా [అ]
తా నేను తానను తత్వ మిద్దానిని తానుగా చూపింతు వరుణాచలా [అ]
త్రిప్పి యహంతను నెప్పుడు లో ద్రుష్టి గన దెలియు ననునదే యరుణాచలా [అ]
తీరముండని యెద వెదకియు నిన్ను నే తిరిగి పొందితి బ్రోవు మరుణాచలా [అ]
సత్య జ్ఞానము లేని యీ జన్మ ఫలమేమి యొప్పగ రావేల యరుణాచలా [అ]
శుద్ధ వాంగ్మన యుతులం దోచు నీ నిజా హంత గల్పి నను బ్రో వరుణాచలా [అ]
దైవ మనుచు నిన్ను దరిచేరగా నన్ను పూర్ణ నాశ మొనర్చితరుణాచలా [అ]
వెదుకక గనిన సచ్చ్రీయనుగ్రహనిధి మది తెగుల్ తీర్చి బ్రో వరుణాచలా [అ]
ధైర్యము పరుగిడు నీ నిజహమరయ నే నాశమైతి బ్రో వరుణాచలా [అ]
తాకి కృపాకరము నను గలియకున్న నిజాము నశింతు బ్రో వరుణాచలా [అ]
దోషరహిత నీవు నాతో నైక్యమయి నిత్యానంద మాయమోనర్పరుణాచలా [అ]
నగకు నెడముకాదు నిన్వెదకిన నన్ను గను కృపానగ వేసి యరుణాచలా [అ]
నాన లేదె వెదుక నేనయి నీ వొంటి స్థాణువై నిలిచితి వరుణాచలా [అ]
నీ జ్వాల గాల్చినన్ నీరు సేసెడు మున్నె నీ కృప వర్షింపు మరుణాచలా [అ]
నీవు నే నణగ నిత్యానందమయముగా నిలుచు స్థితి కరుణి౦పరుణాచలా [అ]
అణురూపు నిన్ను నే మిన్ను రూపుం చేర భావోర్ములెపుడాగు నరుణాచలా [అ]
సూత్ర జ్ఞానము లేని పామరు నా మాయా జ్ఞానము కోసి కావరుణాచలా [అ]
మక్కి మక్కి కరగి నే నిన్ను శరణంద నగ్నుడవై నిల్చితరుణాచలా [అ]
నేస్తముండని నాకు నీ యాశ చూపినన్ మోసగింపక బ్రోవు మరుణాచలా [అ]
నవసి చెడు ఫలము నందేమి ఫల, మేరి పక్వత లోగొను మరుణాచలా [అ]
నొప్పింపకను నిన్ను నొసగి నన్ గోనలేదె యంతకుడవు నాకు నరుణాచలా [అ]
చూచి చింతించి మేనుం దాకించి పక్వము చేసి నీ వేలి బ్రో వరుణాచలా [అ]
మాయ విషము పట్టి తలకెక్కి చెడుమున్నె కరుణ పటోసగి బ్రో వరుణాచలా [అ]
కను కృపన్ మాయాంతముగా కృప గనవేమి గను నీ కెవరు చెప్పుటెవరరుణాచలా [అ]
పిచ్చి వీడ నినుబోలె పిచ్చి చేసితె దయన్ పిచ్చిని మాన్పు మందరుణాచలా [అ]
నిర్భీతి నిను జేరు నిర్భీతు నను జేర భీతి నీకేలకో యరుణాచలా [అ]
అల్ప జ్ఞాన మదేది, సుజ్ఞాన మేదయా ఐక్య మంద కరుణింపరుణాచలా [అ]
(భూ) గంధమగు మది పూర్ణ గంధము గొన బూర్ణ గంధ మొసంగు మరుణాచలా [అ]
పేరు తలపగనే పట్టి లాగితివి నీ మహిమ కనుదురెవరరుణాచలా [అ]
పోగ భూతము పోని భూతమై పట్టినన్ భూతగ్రస్తుని చేసి తరుణాచలా [అ]
మృదులతన్ నే బ్రాపు లేక వాడగనీక పట్టు కొమ్మయి కావు మరుణాచలా [అ]
పొడిచే మయికపర్చి నా బోధ హరియించి నీ బోధ గనుపించి తరుణాచలా [అ]
పోకరాకలు లేని సమరంగ దివి జూపు మా కృపాపోరాట మరుణాచలా [అ]
భౌతిక మౌ మేని పట్టార్చి యెపుడు నీ మహిమ గన గరునిణింపరుణాచలా [అ]
మలమందు నీవియ్య మలమగుటయో కృపా మలమందువై వెలుగరుణాచలా [అ]
మానము గొని చేరువారి మానము బాపి నిరభిమానత వెలుగరుణాచలా [అ]
మించగా వేడెడు కించిజ్ఞుడను నను వంచింపకను బ్రోవు మరుణాచలా [అ]
నావికుడుండగ పెనుగాలి నలయు నావను గాక కాచి బ్రోవరుణాచలా [అ]
ముడిమూలముల్ గాన మునుకొంటివి సరిగ ముగియ భారము లేదొ యరుణాచలా [అ]
ముక్కిడి మును జూపు ముకురము గాక నన్ హెచ్చించి కౌగలింపరుణాచలా [అ]
సత్యాహమున మనో మృదు పుష్ప శయ్యపై మేన్గలయ గరుణింపరుణాచలా [అ]
మీదు మీదుగ మ్రొక్కు భక్తుల జేరి నీ వందితే మేలిమి యరుణాచలా [అ]
మై మై దణచి క్రుపాంజనమున నీ సత్య వశ మొనరించితి వరుణాచలా [అ]
మొగ్గ (బోడి) పరిపి నను బట్ట బయట నీవు నట్టాడు టేలొకో యరుణాచలా [అ]
మోహము ద్రిప్పి నీ మోహ మొనర్చి నా మోహము తీరదా యరుణాచలా [అ]
మౌనియై రాయిగా నలరక యున్నచో మౌన మిది యగునో యరుణాచలా [అ]
ఎవరు నా నోటిలో మన్నును గొట్టి నా బ్రతుకును హరించిన దరుణాచలా [అ]
ఎవరు గనక నాడు మదిని మైకపరచి కొల్లగొనిన దెవర రుణాచలా [అ]
రమణు డనుచు నంటి రోషము గొనక నన్ రమియింప చేయ రమ్మరుణాచలా [అ]
రేయింబవలు లేని బట్ట బయట యింట రమియింపగా రమ్మరుణాచలా [అ]
లక్ష్యముంచి యనుగ్రహాస్త్రము వైచి నన్ గబళించి తుసురుతో నరుణాచలా [అ]
లాభమీ విహపర లాభ హీనుని చేరి లాభ మే మందితీ వరుణాచలా [అ]
రమ్మని యనలేదే వచ్చి నావంతివ్వ వెరకు నీ తలవిధి యరుణాచలా [అ]
రమ్మని లోదూరి నీ జీవ మిడునాడే నా జీవమును బాసి తరుణాచలా [అ]
విడిచిన కష్టమౌ విడాక ని న్నుసురును విడువ ననుగ్రహింప రుణాచలా [అ]
ఇల్లు విడువ లాగి లోనింటిలో జొచ్చి యొగి నీదు నిలు చూపి తరుణాచలా [అ]
వెలిపుచ్చితి న్నీదు సేత కినియక నీ కృప వెలిబుచ్చి కా వరుణాచలా [అ]
వేదాంతమున వేరు లేక వెలింగెడు వేద పదము బ్రోవు మరుణాచలా [అ]
నింద నాశీస్సుగా గొని దయాపాత్రుగా చేసి విడక కావు మరుణాచలా [అ]
నీట హిమముగా ప్రేమాకారు నీలో నన్ ప్రేమగ కరగి బ్రో వరుణాచలా [అ]
అరుణాద్రి యన నే కృపావల బడితి దప్పునె నీ కృపావల యరుణాచలా [అ]
చింతింప కృపపడ సాలీడు వలె గట్టి చెరపెట్టి బక్షించి తరుణాచలా [అ]
ప్రేమతో నీ నామ మాలించు భక్త భక్తుల భక్తుగా బ్రోవు మరుణాచలా [అ]
ననుబోలు దీనుల నిం పొంద కాచుచు చిరజీవివై బ్రోవు మరుణాచలా [అ]
ఎముకలరుగు దాసు మృదు వాక్కు విను చెవిన్ గొనుమ నా యల్పోక్తు లరుణాచలా [అ]
క్షమగల గిరి, యల్ప వాక్కు సద్వాక్కుగ గొని కావు మరి యిష్ట మరుణాచలా [అ]
మాలను దయచేసి యరుణాచలరమణ నా మాల దాల్చి బ్రో వరుణాచలా [అ]

మంగళ మరుణాచలమునకు - మంగళము భక్త శ్రేణికి - మంగళమక్షరమణ మాలకును - జయ.

Chris Burke

noreply@blogger.com (Anonymous) — Tue, 1 Feb 2011 06:13:00 -0800

There is something I have been contemplating lately and I wonder if you could help. It is basically this: How can I make effort and not be the doer? Bhagavan says we need effort, yet prarabdha deter- mines what happens, so how can my effort change anything? It’s a little confusing, could you clarify?

Om shanti.

IN the first place, all the saints and sages have told us that it is wrong to imagine oneself the doer. There is an Omniscient, Omnipresent Divine Power that has created this universe and controls it. We are simply infinitesimal specks of dust blown about in this manifested whirlwind of Divine Consciousness. Until we realize that there exists this One Immortal Divine Consciousness and “Thou Art That” we must continue to make effort.

Prarabdha Karma is the seed of past actions sprouting as destiny in the present. It concerns the body and its actions. Everyone feels that almost all actions require some effort. So we must say that it is prarabdha that induces us to make the effort and also this effort itself again produces more karma, more births and more action. As long as we mistakenly identify ourselves as individuals, karma will exist. But the question is ‘Are we the body, are we an individual?’ If we experience that we are not the body but the Self, then alone do we become the actionless actor, the witness transcending body and mind, the non-doer.

Bhagavan says that the work of spiritual effort, of turning our minds inward, is the only freedom we have. Everything else is destined. However hard that is to swallow or imagine, the truth of the statement will be understood only when we transcend the limitations of the body and mind, and for that effort is required.

The Maharshi exhorts us to overcome the mistaken notion that we are the body. Karma is for the body, and the work that the body will do in this life is already determined when we enter into this world. He said it like this: “All the activities that the body is to go through are determined when it first comes into existence. It does not rest with you to accept or reject them. The only freedom you have is to turn your mind inward and renounce activities there.”

So this is where, as sadhakas, our individual freedom lies – “turning the mind inwards and renouncing activities there.” This is the effort, the spiritual effort, recommended by Bhagavan. This is the freedom for which we must apply effort.

But ‘How can we make effort and not be the doer?’ you ask. It is not unlike other spiritual paradoxes: ‘We must destroy the I to know the true I’ or ‘The mind must destroy itself by the mind’ or in this case, ‘Only by effort can we attain effortlessness’.

It amounts to this: as long as we think that we are this mind and body, it is not possible to perform action without the sense of doership. So we are instructed to dive within and realize our True Nature. It is the fruit of that effort alone which ultimately allows us to do action without the sense of doership. As long as the sense of ego persists, we must enquire, ‘Whose is this ego?’ ‘What is it?’ ‘Who am I?’ This is the only way to experience that state of effortless and choiceless awareness, or of not being the doer.

So we must perform our required duties in life and perform them well, with detachment, and as much as possible fix our mind on the Self. That effort should be our sole objective in life. Then, by the Master’s grace, everything will fall into place and we will experience perfect freedom and joy as the non-doers of actions. That is what Bhagavan tells us.

A. Devaraja Mudaliar

noreply@blogger.com (Anonymous) — Tue, 1 Feb 2011 06:10:00 -0800

Is Everything Predetermined

One summer afternoon I was sitting opposite Bhagavan with a fan in my hand in the Old Hall, and said to him: “I can understand that the outstanding events in a man’s life, such as his country, nationality, family, career or profession, marriage, death, etc. are all predes- tined by his karma, but can it be that all the details of his life, down to the minutest, have already been determined? Now, for instance, I put this fan that is in my hand down on the floor here. Can it be that it was already decided that on such and such a day, at such and a such an hour, I shall move the fan like this and put it down here?”

Bhagavan replied, “Certainly.” He continued: “Whatever this body is to do and whatever experiences it is to pass through was already decided when it came into existence.”

Thereupon I naturally exclaimed: “What becomes then of man’s freedom and responsibility for his actions?”

Bhagavan explained: “The only freedom man has is to strive for and acquire the jnana which will enable him not to identify himself with the body. The body will go through the actions rendered inevitable by prarabdha (destiny based on the balance sheet of past lives) and a man is free either to identify himself with the body and be attached to the fruits of its actions, or to be detached from it and be a mere witness of its activities.”

This may not be acceptable to many learned people or philosophers, but I am sure I have made no error in transmitting as above the gist of the conversation that took place between Bhagavan and me. Though this answer of Bhagavan may upset the apple-cart of our careful reasonings and conclusions, I am satisfied that what Bhagavan said must be the truth. I also recall in this connection the following lines that Bhagavan once quoted to me from Thayumanavar on another occasion: “This is not to be taught to all. Even if we tell them, it will only lead to endless discussion.”

It may be well to remind readers that Bhagavan has given his classic answer to the age-old question ‘Can free will conquer fate?’ as follows in his “Forty Verses”:

“Such questions worry only those who have not found the source of both free will and fate. Those who have found this source have left all such discussions behind.”

The usual reaction of Bhagavan to any such question would be to retort: “Who is it that has this fate or free will? Find that out and then this question will not arise.

P.L.N.Sharma

noreply@blogger.com (Anonymous) — Mon, 4 Jan 2010 21:53:00 -0800

IN 1932, I had the good fortune to attend a conference of cooperative organizations, which was held at Tiruvannamalai. It enabled me to see the holy Arunachala Hill and also pay a visit to Bhagavan Sri Ramana Maharshi. When I saw him he was in his hall, reclining on a couch. The hall was clean and cool and the sofa was fully covered with colored shawls and a tiger's skin, but Bhagavan himself had only a loincloth on his body and nothing more. In the subdued light of the hall, his body shone like burnished gold and his eyes were luminous, full of flashes of some very intense inner life. The more I looked at him, the more his face seemed to be radiating a mysterious light, the source of which was somewhere deep within. I found myself unable to guess his mental state. I could not make out whether he was aware of the world or not, whether he saw me or not, whether he was in some yogic trance or in contemplation of something quite beyond my vision and knowledge.

The hall was full of silence, serenity and peace. About twenty people sat on the ground, apparently in deep meditation. When the bell rang for the midday meal, he invited us all with a nod of his head and we followed him to the dinning hall. In the dinning hall, orthodox Brahmins were sitting apart, behind a bamboo screen, while Bhagavan was sitting with non-Brahmins and some of the Brahmins who did not follow caste restrictions.

After food I was asked to clean the spot where I had eaten and take away the banana leaf that was used as a plate. Anywhere else I would have taken it as a sign of disrespect. But I told myself that it may have been a necessary lesson and so I swallowed my pride.

The next morning I went again to the Ashram and sat near the door facing Bhagavan. Some government officer, accompanied by a retinue of peons, entered the hall and at once started telling Bhagavan how corrupt the government servants were, how they abused and misused their positions, how they quarreled and fought among themselves making the administration inefficient and unreliable, how he had been entrusted with the task of cleaning up the government machinery and how he was busy fighting against all the evils of the world. He complained that in his loyalty to his superiors, who had given him their confidence, and in his anxiety to make a success of himself, he had lost his peace of mind and had come to ask Bhagavan to make him calm and contented. It was clear that he thought himself to be a very important person whose request must be promptly met. After he had finished talking he looked expectantly at Bhagavan, as if saying: "Now it is your turn to show what you can do."

Bhagavan did not even look at him. The hours were passing, but Bhagavan was completely silent. The officer lost patience, got up and said: "You are silent, Bhagavan. Does it mean that you want me to be silent too?" "Yes, yes." Said Bhagavan, and that was all.

On the last day of our conference, all the delegates went in a body to Ramanashram and sat in the hall before Bhagavan. Sri Veruvarupu Ramdas, the president of the conference, addressed Bhagavan: "Bhagavan, we are all social workers and disciples of Mahatma Gandhi. We have all sworn our lives to work for the removal of untouchability from our religion and customs. Be gracious to tell us what your views are on the subject." Again there was no reply from Bhagavan. One could not even make out whether he had heard the question. The time was passing. The delegates were getting tired of sitting quietly and began whispering to each other. The situation grew embarrassing. Sri Yagnanarayana Iyer, the principal of Pachayappa College in Madras, got up and said: "Bhagavan, our question concerns worldly life. Perhaps it was improper to put it to you. Kindly forgive us."

"There is nothing to forgive," said Bhagavan, quite readily, and with a bright smile. "When the ocean is surging and carrying away everything before it, who cares what are your views or mine?" The delegates could not find much sense in the answer. Only the great events a decade later gave meaning to it.

On the fourth day of the conference I went to the Ashram all alone, with the intention of asking Bhagavan a personal question. I was told by others that in Bhagavan's presence doubts get cleared spontaneously, without the need of a question and an answer. Nothing of the kind happened to me. On the three previous days I tried to catch his eye, but could not. Several times I got up to ask a question, but was not encouraged and sat down again. On the fourth day I managed to address him, while he seemed to be looking into some infinity of space. "Bhagavan, my mind does not obey me. It wanders as it likes and lands me into trouble. Be merciful to me and tell me clearly how to bring it under control." Even before I completed the question Bhagavan turned to me and looked at me affectionately. He spoke to me most kindly and his words sparkled with meaning: "All religious and spiritual practices have no other purpose than getting the mind under control. The three paths of knowledge, devotion and duty aim at this and this alone. By immersing yourself in your work you forget your mind is separate from your work and the problem of controlling the mind ceases. In devotion, your mind is merged in the God you love and ceases to exist as separate from Him. He guides your mind step by step and no control is needed. In knowledge, you find that there is no such thing as mind, no control, controller, or controlled. The path of devotion is the easiest of all. Meditate on God or on some mental or material image of Him. This will slow down your mind and it will get controlled of its own accord."

Somehow I felt satisfied and there was deep peace in me when I looked at him for the last time.

Talks with Sri Ramana Maharshi - Talk 16 - Grant Duff

noreply@blogger.com (Anonymous) — Sat, 6 Jun 2009 21:20:00 -0700

19th January, 1935

Talk 16.

Mr. Douglas Ainslie (Mr. Grant Duff), an aristocratic English gentleman, 70 years old, nephew of a former Governor of Madras, an author and poet formerly attached to the British Legation in Athens, Paris and The Hague, had come to Madras as a guest of Government House. He came to see Maharshi with a letter of introduction from Paul Brunton. Next day he returned and remained a little less than an hour in the hall. On both days practically no words were exchanged, only gaze meeting gaze. His habits are abstemious; he remains without food of any kind till 1 p.m. and then lunches; he is said to have coffee and biscuits in the evening and retires without any further food. He has been a bachelor all along, walks a few miles a day on an empty stomach, speaks little and is very graceful in his movements. His voice is low and soft and his words appear to come from the heart. He has friends among whom might be counted the late Sir John Woodroffe, Sir Sarvepalli Radhakrishnan and Prof. Thomas, Sanskrit Professor in Oxford University. He expressed a desire to hear the Vedas. On Monday a letter arrived from Riga and the questions therein happened to coincide with the questions the European visitor had asked relating to the existence of departed souls and how best to serve them. The reply sent to Riga was read out to him. Tamil songs from Maharshi’s “Truth Revealed” and the Vedas were repeated in his presence. He considered the recitations magnificent. He came the next afternoon and to the wonder of others, had an experience on the previous night which he repeated to Maharshi. It was that he had seen something like an electric light within himself in the heart centre on the right side. And he added further that he had seen the sun shining within. Maharshi smiled a little and then had a translation of “Atmavidya” (Self-Knowledge) read out to him wherein there is the cryptic saying that realisation consists in reaching the Atman (Self) which is the expanse of consciousness (chidvyoman) as distinguished from the mind, which is the expansion of chittavyoman. This explanation appealed to him.

Speaking of him later, Maharshi remarked, “Just think of an old man of 70 not choosing to live peacefully in his own house on the income he had earned! How intense has been his earnestness that he has left his native land, dared a sea-voyage of 6,000 miles, and faced the hardships of long railway journeys in a foreign land, ignorant of the language, undergoing the vicissitudes of a lonely life, submitting to the inclemency of a hot climate, in surroundings uncongenial and unaccustomed to him. He could have been happy in his own house.

It is his longing for internal peace that has brought him here.” Quite so! The intensity of his earnestness is revealed by his illuminating experiences here within four days of his arrival, people say. With regard to the question concerning departed souls: so long as a man identifies himself with his gross body the thought materialised as gross manifestations must be real to him. Because his body is imagined to have originated from another physical being, the other exists as truly as his own body. Having existed here once it certainly survives death, because the offspring is still here and feels he has been born of the other. Under these circumstances the other world is true; and the departed souls are benefited by prayers offered for them. On the other hand, considered in a different way, the One Reality is the Self from whom has sprung the ego which contains within itself the seeds of predispositions acquired in previous births. The Self illumines the ego, the predispositions and also the gross senses, whereupon the predispositions appear to the senses to have materialised as the universe, and become perceptible to the ego, the reflection of the Self. The ego identifies itself with the body, and so loses sight of the Self and the result of this inadvertence is dark ignorance and the misery of the present life. The fact of the ego rising from the Self and forgetting it, is birth. So, it may be said that the birth of the individual has killed the mother. The present desire to regain one’s mother is in reality the desire to regain the Self, which is the same as realising one-self, or the death of the ego; this is surrender unto the mother, so she may live eternally.

Maharshi then read out from the Tamil version of Yoga Vasishta the story of Deerga Tapasi who had two sons, Punya and Papa. After the death of the parents the younger one mourned the loss and the elder brother consoled him as follows: “Why do you mourn the loss of our parents? I shall tell you where they are; they are only within ourselves and are ourselves. For the life-current has passed through innumerable incarnations, births and deaths, pleasures and pains, etc., just as the water current in a river flows over rocks, pits, sands, elevations and depressions on its way, but still the current is unaffected. Again the pleasures and pains, births and deaths, are like undulations on the surface of seeming water in the mirage of the ego. The only reality is the Self from where the ego appears, and runs through thoughts which manifest themselves as the universe and in which the mothers and fathers, friends and relatives appear and disappear. They are nothing but manifestations of the Self so that one’s parents are not outside the Self.

So there is no reason to mourn. Learn it, realise it and be happy.”

Talks with Sri Ramana Maharshi - Talk 24 - Piggott

noreply@blogger.com (Anonymous) — Sun, 31 May 2009 06:29:00 -0700

4th February, 1935
Talk 24.

Mrs. Piggott: Why do you take milk, but not eggs?

M.: The domesticated cows yield more milk than necessary for their calves and they find it a pleasure to be relieved of the milk.

D.: But the hen cannot contain the eggs?

M.: But there are potential lives in them.

D.: Thoughts cease suddenly, then ‘I-I’ rises up as suddenly and continues. It is only in the feeling and not in the intellect. Can it be right?

M.: It is certainly right. Thoughts must cease and reason disappear for ‘I-I’ to rise up and be felt. Feeling is the prime factor and not reason.

D.: Moreover it is not in the head but in the right side of the chest.

M.: It ought to be so. Because the heart is there.

D.: When I see outside it disappears. What is to be done?

M.: It must be held tight.

D.: If one is active with such remembrance, will the actions be always right?

M.: They ought to be. However, such a person is not concerned with the right or wrong of his actions. Such a person’s actions are God’s and therefore they must be right.

D.: Why then the restrictions of food given for such?

M.: Your present experience is due to the influence of the atmosphere you are in. Can you have it outside this atmosphere? The experience is spasmodic. Until it becomes permanent practice is necessary. Restrictions of food are aids for such experience to be repeated. After one gets established in truth the restrictions drop away naturally. Moreover, food influences the mind and it must be kept pure. The lady told a disciple later: “I feel the vibrations from him more intensely and I am able to reach the ‘I’ centre more readily than before.”

Talks with Sri Ramana Maharshi - Talk 21 - Ellappa Chettiar

noreply@blogger.com (Anonymous) — Sun, 31 May 2009 06:21:00 -0700

31st January, 1935
Talk 21.

Mr. Ellappa Chettiar, a member of the Legislative Council of Madras Presidency and an influential Hindu, asked: “Why is it said that the knowledge born of hearing is not firm, whereas that born of contemplation is firm?”

M.: On the other hand it is said that hearsay knowledge (paroksha) is not firm, whereas that born of one’s own realisation (aparoksha) is firm. It is also said that hearing helps the intellectual understanding of the Truth, that meditation makes the understanding clear, and finally that contemplation brings about realisation of the Truth. Furthermore, they say also that all such knowledge is not firm and that it is firm only when it is as clear and intimate as a gooseberry in the hollow of one’s palm.

There are those who affirm that hearing alone will suffice, because a competent person who had already, perhaps in previous incarnations, qualified himself, realises and abides in peace as soon as he hears the Truth told him only once, whereas the person not so qualified must pass through the stages prescribed above, before falling into samadhi.

Talks with Sri Ramana Maharshi - Talk 17 - W. Y. Evans-Wentz

noreply@blogger.com (Anonymous) — Sun, 31 May 2009 06:17:00 -0700

24th January, 1935
Talk 17.

Mr. W. Y. Evans-Wentz, an English research scholar of Oxford University, brought a letter of introduction from Mr. Brunton and arrived on a visit. He was tired after his journey and required rest. He is quite accustomed to Indian ways of living, having visited this country several times. He has learned the Tibetan language and helped in the translation of the “Book of the Dead” and the “Life of Milarepa”, the greatest of Tibetan Yogis, and a third book on the “Tibetan Secret Doctrines.” In the afternoon he began to ask a few questions. They related to Yoga. He wanted to know if it was right to kill animals such as tigers, deer, etc., and use the skin for Yoga posture (asana).

M.: The mind is the tiger or the deer.

D.: If everything be illusion, then one can take lives?

M.: To whom is illusion? Find that out! In fact everyone is a “killer of the Self” (atmahan) every moment of his life.

D.: Which posture (asana) is the best?

M.: Any asana, possibly sukha asana (easy posture or the half-Buddha position). But that is immaterial for jnana, the Path of Knowledge.

D.: Does posture indicate the temperament?

M.: Yes.

D.: What are the properties and effects of the tiger’s skin, wool, or deer-skin, etc.?

M.: Some have found them out and related them in Yoga books. They correspond to conductors and non-conductors of magnetism, etc. But it is all immaterial for the Path of Knowledge (Jnana Marga). Posture really means location and steadfastness in the Self. It is internal. The others refer to external positions.

D.: Which time is most suitable for meditation? M.: What is time? Tell me what it is!

M.: Time is only an idea. There is only the Reality Whatever you think it is, it looks like that. If you call it time, it is time. If you call it existence, it is existence, and so on. After calling it time, you divide it into days and nights, months, years, hours, minutes, etc. Time is immaterial for the Path of Knowledge. But some of these rules and discipline are good for beginners.

D.: What is Jnana Marga?

M.: Concentration of the mind is in a way common to both Knowledge and Yoga. Yoga aims at union of the individual with the universal, the Reality. This Reality cannot be new. It must exist even now, and it does exist. Therefore the Path of Knowledge tries to find out how viyoga (separation) came about. The separation is from the Reality only.

D.: What is illusion?

M.: To whom is the illusion? Find it out. Then illusion will vanish. Generally people want to know about illusion and do not examine to whom it is. It is foolish. Illusion is outside and unknown. But the seeker is considered to be known and is inside. Find out what is immediate, intimate, instead of trying to find out what is distant and unknown.

D.: Does Maharshi advise any physical posture for the Europeans?

M.: It may be advisable. However, it must be clearly understood that meditation is not prohibited in the absence of asanas, or prescribed times, or any accessories of the kind.

D.: Does Maharshi have any particular method to impart to the Europeans in particular?

M.: It is according to the mental equipment of the individual. There is indeed no hard and fast rule.

Mr. Evans-Wentz began to ask questions, mostly relating to Yoga preliminaries, for all of which Maharshi replied that they are aids to Yoga, which is itself an aid to Self-realisation, the goal of all.

D.: Is work an obstruction to Self-realisation?

M.: No. For a realised being the Self alone is the Reality, and actions are only phenomenal, not affecting the Self. Even when he acts he has no sense of being an agent. His actions are only involuntary and he remains a witness to them without any attachment. There is no aim for this action. Even one who is still practising the path of Wisdom (jnana) can practise while engaged in work. It may be difficult in the earlier stages for a beginner, but after some practice it will soon be effective and the work will not be found a hindrance to meditation.

D.: What is the practice?

M.: Constant search for ‘I’, the source of the ego. Find out ‘Who am I?’ The pure ‘I’ is the reality, the Absolute Existence-Consciousness-Bliss. When That is forgotten, all miseries crop up; when that is held fast, the miseries do not affect the person.

D.: Is not brahmacharya (celibacy) necessary for realisation of the Self? M.: Brahmacharya is ‘living in Brahman’. It has no connection with celibacy as commonly understood. A real brahmachari, that is one who lives in Brahman, finds bliss in the Brahman which is the same as the Self. Why then should you look for other sources of happiness? In fact the emergence from the Self has been the cause of all the misery.

D.: Celibacy is a sine qua non for Yoga?

M.: So it is. Celibacy is certainly an aid to realisation among so many other aids.

D.: Is it then not indispensable? Can a married man realise the Self?

M.: Certainly, it is a matter of fitness of mind. Married or unmarried, a man can realise the Self, because that is here and now. If it were not so, but attainable by some efforts at some other time, and if it were new and something to be acquired, it would not be worthy of pursuit. Because what is not natural cannot be permanent either. But what I say is that the Self is here and now and alone.

D.: God being immanent in all, one should not take life of any kind. Is society right in taking the life of a murderer? Can the State do so either? The Christian countries begin to think that it is wrong to do so.

M.: What is it that prompted the murderer to commit the crime? The same power awards him the punishment. Society or the State is only a tool in the hands of the power. You speak of one life taken away; But what about innumerable lives lost in wars?

D.: Quite so. Loss of lives is wrong anyway. Are wars justified?

M.: For a realised man, the one who remains ever in the Self, the loss of one or several or all lives either in this world or in all the three worlds makes no difference. Even if he happens to destroy them all, no sin can touch such a pure soul. Maharshi quoted the Gita, Chapter 18, Verse 17 - “He who is free from the notion of ego, whose intellect is unattached, though he annihilates all the worlds, he slayeth not, nor is he bound by the results of his actions.”

D.: Do not one’s actions affect the person in after-births?

M.: Are you born now? Why do you think of other births? The fact is that there is neither birth nor death. Let him who is born think of death and palliatives therefore.

D.: How long did it take Maharshi to realise the Self?

M.: This question is asked because the name and form are perceived. These are the perceptions consequent on the identification of the ego with the gross body. If the ego identifies itself with the subtle mind, as in dream, the perceptions are subtle also. But in sleep there are no perceptions. Was there not the ego still? Unless it was, there cannot be the memory of having slept. Who was it that slept? You did not say in your sleep that you slept. You say it now in your wakeful state. The ego therefore is the same in wakefulness, dream and sleep. Find out the underlying Reality behind these states. That is the Reality underlying these. In that state there is Being alone. There is no you, nor I, nor he; no present, nor past, nor future. It is beyond time and space, beyond expression. It is ever there. Just as a plantain tree produces shoots at its roots, before yielding fruits and perishing, and these shoots, being transplanted, do the same again, so also the original primeval Master of antiquity (Dakshinamurti), who cleared the doubts of his rishi disciples in silence, has left shoots which are ever multiplying. The Guru is a shoot of that Dakshinamurti. The question does not arise when the Self is realised.

D.: Does Maharshi enter the nirvikalpa samadhi?

M.: If the eyes are closed, it is nirvikalpa; if open, it is (though differentiated, still in absolute repose) savikalpa. The ever-present state is the natural state sahaja.

Talks with Sri Ramana Maharshi - Talk 53 - Knowles

noreply@blogger.com (Anonymous) — Sun, 31 May 2009 05:53:00 -0700

15th June, 1935
Talk 53

A young man, Mr. Knowles, came for darsan. He had read Paul Brunton’s two books. He asked: “The Buddhists say that ‘I’ is unreal, whereas Paul Brunton in the Secret Path tells us to get over the ‘Ithought’ and reach the state of ‘I’. Which is true?”

M.: There are supposed to be two ‘I’s; the one is lower and unreal, of which all are aware; and the other, the higher and the real, which is to be realised. You are not aware of yourself while asleep, you are aware in wakefulness; waking, you say that you were asleep; you did not know it in the deep sleep state. So then, the idea of diversity has arisen along with the body-consciousness; this body-consciousness arose at some particular moment; it has origin and end. What originates must be something. What is that something? It is the ‘I’-consciousness. Who am I? Whence am I? On finding the source, you realise the state of Absolute Consciousness.

D.: Who is this ‘I’? It seems to be only a continuum of senseimpression. The Buddhist idea seems to be so too.

M.: The world is not external. The impressions cannot have an outer origin. Because the world can be cognised only by consciousness. The world does not say that it exists. It is your impression. Even so this impression is not consistent and not unbroken. In deep sleep the world is not cognised; and so it exists not for a sleeping man. Therefore the world is the sequence of the ego. Find out the ego. The finding of its source is the final goal.

D.: I believe that we should not inflict suffering on other lives. Should we then endure the mosquito bite and submit to it also?

M.: You do not like to suffer yourself. How can you inflict suffering on others? Just keep off mosquitoes since you suffer by their stings.

D.: Is it right that we kill other lives, e.g., mosquitoes, bugs?

M.: Everyone is a suicide. The eternal, blissful, and natural state has been smothered by this life of ignorance. In this way the present life is due to the killing of the eternal, pristine Being. Is it not a case of suicide? Sothen, everyone is a suicide. Why worry about murders and killing? In the course of a later talk the visitor said: “The world sends impressions and I awake!”

M.: Can the world exist without someone to perceive it? Which is prior? The Being-consciousness or the rising-consciousness? The Being-consciousness is always there, eternal and pure. The risingconsciousness rises forth and disappears. It is transient.

D.: Does not the world exist for others even when I am asleep?

M.: Such a world mocks at you also for knowing it without knowing yourself. The world is the result of your mind. Know your mind. Then see the world. You will realise that it is not different from the Self.

D.: Is not Maharshi aware of himself and his surroundings, as clearly as I am?

M.: To whom is the doubt? The doubts are not for the realised. They are only for the ignorant.