The Forum dedicated to Arunachala and Bhagavan Sri Ramana Maharshi

Ramana Maharshi => The teachings of Bhagavan Sri Ramana Maharshi => Topic started by: Subramanian.R on December 06, 2012, 12:29:59 PM

Title: Letters from Sri Ramanasramam:
Post by: Subramanian.R on December 06, 2012, 12:29:59 PM

Yesterdat, I was posting one Abhishekam and Tirtha Prasadam from Letters. Now I propose to give a general topic name Letters
from Sri Ramanasramam and cover important anecdotes (excerpts) from there.

153. Existence after Self Realization:

One another person remarked: It is said that the eyes of a Jnani appear to look at things, but in reality they see nothing.

Bhagavan: Yes. The eyes of the Jnani are likened to the eyes of a dead goat, they are always open, never closed. They glitter
but see nothing, though it seems to others that they see everything.  But what is the point?

The devotee continued. 'It is also said that for such adepts, siddhas, there is no conditioning or limitation (upadhi) of space
and time.

Bhagavan: That is right. It is true that there is no such thing as conditioning or limitation, but the doubt then arises,
as to how the day to day work is done. It has therefore to be said that they have limitation. It is also stated that that the
limitation will be there in a subtle way until there is deliverance from the body, videha  mukti. It is like a line drawn on water;
the line appears while it is being drawn, but it is not there immediately after that.


Arunachala Siva.   
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on December 07, 2012, 09:27:29 AM
160. The Holy Beacon:

When the Holy Beacon is lit on Arunachala, it is a sight well worth seeing. In the Asramam, in Sri Bhagavan's presence, a
small deepam is also simultaneously lit, sacramental offerings are distributed and Akshara Mana Malai and other hymns are
sung.

On this evening when Sri Bhagavan went out to the cowshed, the attendants placed His couch in the open space facing the summit
of the Hill, spread a bedding on it and put a stool with all things on it that Sri Bhagavan usually has by Him. Opposite the couch, a
large shallow iron pan was placed on a high stool and ghee poured into it and a wick placed in the center. Flowers and garlands were
strewn around it. Just as these preparations were nearing completion, Sri Bhagavan came from the cowshed with His attendants
and it was as though it were actually Lord Siva Himself arriving on the scene.

With the firing of crackers at the Temple, the light on the hilltop appeared. Immediately the akhanda jyoti light, opposite
Sri Bhagavan was lighted. The mantra na karmana naprjya dhanena was chanted. Kumkum and vibhuti were distributed to
all the devotees and a little bit of fruits were distributed as prasadam. After Bhagavan had partaken a little fruit and some
sweetmeats, the devotees divided themselves into two parties and sang Aksharamanamalai - one the hymn and the other the refrain.

Sri Bhagavan sat resting His cheek on His hand slightly reclining on the pillow - His characteristic pose. His face appeared as though
mirroring His Self Illumination., with His silence and His profound thought reflected on it. The moon rose in the east and cast its light
on him as though seeking its light from Him.

There was light on the summit, light from Sri Bhagavan's face, and the light lit at the Asramam. What a sight it was and how lucky
I felt that I had the three faced Light around me that night!


***

Arunachala Siva.                 
       
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on December 08, 2012, 01:39:47 PM
100. No Waste:

While living on the Hill, Sri Bhagavan personally used to prepare ladles, cups, and the like from out of coconut shells. Till recently
He was making cups and spoons of coconut shells and polish them like ivory and tell the attendants, 'Look, keep them carefully.
They will be useful on occasions. How could we get silver and gold articles? These are our silver cups and golden spoons. The hands
won't get burnt. They won't be contaminated like metal ware. It will be pleasant to use them.' Not only that, when he takes any
refreshments  or Malayalam Kanji (gruel), Sri Bhagavan used only those articles.

Whenever Batavia or Kamala oranges and the like are received, the skins are not  allowed to be thrown away, and chutneys
and pickles are made out of them. They are also used in soap or put to other uses. Besides this, while taking food, by His own
example, that not a single useful item should be wasted.

If someone brings roses and presents them, Sri Bhagavan presses them against His eyes, put them on the clock, eats
the petals when they get dry and fall off and gives some of them who were near Him. Once someone brought a rose garland,
it was used to decorate the idol in the Mother's temple, and afterwards thrown out by priests into  waste basket along with
other flowers. Sri Bhagavan saw that when He went out and, getting angry with them, collected all the rose petals and had them
mixed with Payasam which thus got a delicious flavor and excellent taste. On his way to the Hill, if He chances to see any useful
leaves, He will pluck them with the help of those of His attendants who had come with Him, give instructions about cooking them and thus arrange for a delicious dish. He likes preparations which do not cost anything rather than those that are costly. All this may
appear to be quite commonplace, but if we think it over carefully, we will find it a good lesson for us. It means, He teaches us
that we could live comfortably on small means.

******

Arunachala Siva.                       
Title: Re: Letters from Sri Ramanasramam:
Post by: atmavichar100 on December 08, 2012, 09:04:43 PM
Quote
No Waste:

Apart from Bhagwan the other person who refused to waste anything in his Ashram was Mahatma Gandhi .
We cant follow exactly like Bhagwan /Gandhi but can do our best to avoid wastage as much as possible -wastage of food /electricity /stationary/Clothes etc Many people in die still die of hunger ( lack of food ) , many places still have no electricity , many children do not have proper access to school and even if they have access to schools they cant afford to buy notebooks , pencils ,pens etc and many people still do not have proper clothes to wear .
So at least we must avoid wasting the above things as much as possible or at least be able to donate the excess we have to others in need .
Om Peace .
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on December 09, 2012, 09:29:05 AM
Dear atmavichar100,

Yes.

115. The Sakti, that is is, One.

The questioner said, 'Swami, how can Jnanis like you sit quiet without moving? When there is strife and turmoil in the world,
should they not help in establishing peace?'

Sri Bhagavan replied: Yes, they should, but how do you know that Jnanis are not rendering any help? Their remaining where
they are is itself a help to the world. To all outward appearances they seem to be doing nothing. Supposing there is a wealthy
man. In his dream he goes about begging, works as a coolly and sweeps the streets. When he wakes up, he realizes that he is
not the sort of person and remains dignified in the thought that he is a wealthy man. In the same manner, a Jnani may do anything
according to his prarabdha but he remains unattached and maintains a dignified aloofness. His Sakti works in many ways but he
does not feel happy or unhappy over the success or failure of his efforts. That is because he sees the world as full of Brahman
and so nothing appears to him to be happy or unhappy. How can he have feelings of gratification or sorrow when he does not
feel that he is in this body, that he is in this man or that this is the world? Accordingly it is said: drishtim jnanamayaeem kritva
pasyeth Brahmamayam jagat, when a person gains the outlook of a Jnani that very moment, everything appears to be full of
Brahman. Where then is room for the feeling 'I am doing'? They will then realize that everything is going on through the force
of some Sakti, that is all.

Arunachala Siva.           
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on December 10, 2012, 12:51:56 PM
199. ATMA BODHA;

In seems that Mr.  Minna Nuruddin, a competent Sanskrit scholar and Tamizh poet had written and published a translation
in Tamzh Verse on Sankara's Atmabodha.  He presented a copy of it to Sri Bhagavan on a visit to the Asramam. Sri Bhagavan
glanced at them and sent them to the library. We could however see from His face that something was wrong. He sent to the libraary
for Sankara's Atmabodha in Nagari script and every now and then He was looking into it. After doing so for two or three days, He
took a pencil and paper and began writing something of His own accord. We were wondering what He was writing. On the 16th instant,
He translaeted the first two slokas into Tamizh verse in Venba meter and showed them to us. All of us said it would be good if all
the other slokas also got translated.  In spite of saying, 'Why? Why?' He wrote some more during the next two days and said, 'Though
I have been disinclined and have been putting off writing them, they come to me. 'What am I to do?' I said, 'If you write down
whatever comes to you, the whole thing may be over in a month's time. That will be good. 'Several people have written it', said
Sri Bhagavan, 'Why should I do it?'

I said, 'Will a any of them be like Sri Bhagavan's writings?'

By the 19th, He wrote some more and said, 'These appear to be suitable to for children only, but I am unable to resist the urge
to write.'

'Are we not all your children?' I said.

The 20th instant, was Vyasa Purnima (full moon, Guru Purnima Day). By then thirteen verses were completed. Addressing
Venkataratnam Sri Bhagavan said, 'This won't leave us now. Stitch them into a book,' and so saying He wrote a verse by
way of an introduction.

'Anmavin bodhamarul asaanam Sankaran...'It means,

Could Sankara, who wrote the Atmabodha, be other than the Atma? Who else could it be than Himself that was in my
Heart, and made me write this in Tamizh?

By the 27th instant, all the sixty eight verses, got translated into verses in Tamizh and on concluding the work, Sri  Bhagavan
said: 'These verses were written in Malayalam script in that small note book which, as I said, was our first  possession forty
years ago. But somehow it never occurred to me then to translate them (into Tamizh).

A devotee said: For everything, the right time must come.'

Sri Bhagavan said, with a smile, 'Yes. That is so. If I write one thing now another presents itself. How is it I feel I have
read this before? Is it possible that someone has already written this?'

Muruganar: No one has written it in Venba meter. What surprise is there if one verse after another occurs to Sri Bhagavan?
It is saikd that in every kalpa the Vedas appeared  as though they were standing before Brahma. This is also like that.

***
Arunachala Siva.                                 
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on December 11, 2012, 08:51:25 AM
200. Appropriate Teaching:

As Sri Bhagavan was going out this morning, at a quarter to ten, His body faltered a little. The attendants hesitated to touch Him
to enable Him to steady Himself as they knew He would not like it.  An old devotee who was walking by His side at the time, tried
to hold Him up. Warning him against that, Sri Bhagavan coolly said, ' You all try to hold me from falling down, but actually throw me
down. Enough if it.  Please take care that you don't fall down yourself.' These words are pregnant with great meaning. Though it
would appear that Sri Bhagavan was saying something commonplace, there was a great truth in those words, and I therefore
made a note of them then and there.

***

Arunachala Siva.   
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on December 12, 2012, 09:41:41 AM
124. Upanayanam:

One morning two or three days back some people came with a young boy whose Upanayanam had been recently performed
and went away after prostrating before Sri Bhagavan. Soon after they left, some devotees asked Him about the significance
of Upanayanam and Sri Bhagavan related it to us as follows:

Upanayanam does not mean just putting round the neck three strands of cotton thread. It means that there are not only two
eyes but a third also. That is the Jnana Netram (wisdom eye). Open that eye and recognize your swa-swarupa (own form);
that is what taught. Upanayanam means additional eye. They say that the eye must be opened and for that purpose they give
training in pranayamam (breath control). After that they give Brahmopadesam (initiating about Brahman), give the boy a begging
bowl, and tell him to go about begging. The first bhiksha is from mathru (mother's). When the father gives Brahmopadesam, the
mother gives three handfuls of bhiksha (rice) to enable the young boy to do manana (repeat inwardly), the updesa given by the
father. He is expected to fill his stomach by begging, stay in the Guru's house for training  and realize his Self by opening the
Jnana Netram. That is the significance of Upanayanam.

Arunachala Siva.                 
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on December 13, 2012, 04:03:01 AM
153. ONE POINTEDNESS:

...........

Remarked some other person: 'It is said that the eyes of a Jnani appear to look at things, but in reality they see nothing.'

Bhagavan: Yes, the eyes of the Jnani are likened to the eyes of a dead goat. They are always open, never closed. They
glitter but they see nothing, though it seems to others that they see everything. But what is the point?

The devotee continued: It is also said that for such adepts, siddhas, there is no conditioning or limitation (upadhi) of
space and time.

Bhagavan: That is right. It is true that there is no such thing as conditioning or limitation, but the doubt then arises as to
how the day to day work is done. It has therefore to be said that they have limitation. It is also stated that the limitation
will be there in a subtle way until there is deliverance from the body, (Videha Mukti). It is like a line drawn on water;
the line appears while it is being drawn, but is not there immediately after.

The devotee: If that is so for emancipated souls (siddha purushas), there will be no upadhi (support) after their mortal body
falls away. But Sri Bhagavan Himself has said that there are several emancipated souls on this Hill. If they have no support
(upadhi) how could they remain in existence?

Viveka Chudamani, Verse 567:

Those who have attained complete emancipation (Jnana siddhi) merge with the universe after their bodies fall off, just as
milk merges with milk, oil with oil, water with water.

In the case of lower souls, because of some samskaras or latent tendencies remaining unexpired, they stay in this world,
taking whatever form they please, and ultimately become merged.

The devotee: Why does that difference arise?

Bhagavan: It arises because of the strength of their desires (sankalpas).

****

Arunachala Siva.             
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on December 14, 2012, 10:10:16 AM
154. Vairagya, Bodha, Uparati (non attachment), Illumination, Desirelessness:

I have recently been reading the Vasudeva Mananam. Yesterday, I read in the chapter of "Vairagyabodhoparati" that, if
Realization be attained, then liberation (moksha) can be gained even without Vairgaya (non attachment) and uparati. I
asked Bhagavan how that could be, as according to the Ancients, the sign of a Realized Soul (Jnani) is non attachment.

Bhagavan replied: It is true that non attachment is the sign of a Realized Soul. But it is also stated in the same book that
any apparent attachment one may be conscious of pertains to the body only and not to the Self. That attachment is a deterrent
to the complete happiness of a Jivan Mukta i.e. of one delivered from worldly bonds during his lifetime. Whereas for the Vidheha
Mukta (one who is delivered from worldly bonds only at death), Realization alone is important. When it is stated that liberation
can be gained by obtaining realization even without attachment and desirelessness, it means that liberation is gained only at the
time of death. It cannot be said, however, that it will be all a waste if one has non attachment and desirelessness yet no realization,
for they will enable one to attain heaven (punyaloka). It is all mentioned in Vasudeva Mananam.

I then asked how realization could ever be attained without non attachment and desirelessness.

Bhagavan explained: Non attachment, Illumination and Desirelessness -- these three, will not remain separate from one  another.
After attaining realization one may continue outwardly to show attachment, inwardly non attachment will necessarily be there.
It is however said to be a hindrance to the complete enjoyment of bliss by a Jivan Mukta. Owing to the strength of the results of
past actions (prarabdha), he acts as one having inherent tendencies (Vasanas); but strictly speaking, attachment will not touch
him. That is why it is said to be the result of past action.

I asked whether that meant that, even though one attained Self knowledge, one would not be able, were past actions to remain
too strong, to discard inherent tendencies, and that, until those inherent tendencies were destroyed, one could not attain
undisturbed peace.

Bhagavan replied: Yes, those who are firm in their Vairagya, Bodha, and Uparati are indeed in a high state of realization, that
means they are Jivan Muktas. If instead those for whom Self realization alone is the most important, but out of prarabdha they
move about as if they have attachments, they remain conscious of the fact that they actually do not affect them. That is why
in Vasishtam it is said that even in the third stage, vasanas get exterminated and the mind gets destroyed. If it is asked, when the
fourth stage is reached, and where is the need for the fifth and sixth stage, some vague replies are given. So long as there is a
doubt, there is an explanation. The disappearance of all doubts is realization.

'For a Realized Soul,' I asked, 'to the extent to which he has non attachment, will he to that extent have tranquility and peace;
while to the extent that his attachment grows, will he to that extent be further removed from tranquility?'

'Yes', said Bhagavan, 'that is the meaning'. And so saying, He was again silent.

*****

Arunachala Siva.                             
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on December 15, 2012, 10:24:44 AM
163. Six Kinds of Samadhi:

............

Taking up the thread of the conversation, another devotee said: 'Samadhi is said to be of several kinds such as Savikalpa (absorbed
in the thought) and Nirvikalpa (thought-free). Can you tell us about them?' Thereupon, Sri Bhagavan explained thus:

'Yes. Sankara described the six kinds of Samadhi in his Vivekachudamani and his Drig-drisya-viveka. The six are divided into two
main categories namely, Savikalpa and Nirvikalpa. The former is divided into two, namely, Drisyanuviddha and Sabdanuviddha
and these are two again subdivided as under:

1. Antar Drisyanuviddha Savikalpa Samadhi: Meditating upon one's own Self as a witness of desires and other visible attributes
of the mind.

2. Anta Sabdanuviddha Savikalpa Samadhi: To know that the Self is Asanga (contact free), Swaprakasa (self luminous), Sat
Chit Ananda (Existence-Consciousness=Bliss) and Advaita (non dual).

3. Antar Nirvikalpa Samadhi: With the exalted feeling of the Self gained as a result of enjoying the ecstasy of the above two
states and discarding both of them and remaining motionless like an unflickering light in a windless place.

4. Bhaya Drisyanuviddha Savikalpa Samadhi: As in the case of the Self that is in the heart, to be able to discard with indifference
the outer things in the world which have their names and forms and which are visible, and to meditate on the underlying Reality.

5. Bahya Sabdanuviddha Savikalpa Samadhi: To know and be aware at all time that the Thing which manifests itself as
Sat Chit Ananda (Existence-Consciousness and Bliss) is the universal Brahman.

6. Bahya Nirvikalpa Samadhi: With the experience of the above two, to overcome all desires and to remain calm and motionless
like the waveless ocean.

By constantly practicing these six kinds of Samadhi, at all times and without a break, one can attain a state of thought free
awareness. Unless one attains that state, the ego will not be completely destroyed. Persons whose ego is destroyed are all
so detached that even if they appear to see they do not really see; thought they appear to eat they do not really eat; though
they appear to sleep they do not really sleep. Whatever they do is not really 'doing.'

*****

Arunachala Siva.                     
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on December 16, 2012, 09:16:35 AM
164. Greatness of Non attachment.

When yesterday, during some conversation, Sri Bhagavan was describing the greatness of non attachment (Vairagya), I said that in
the Telugu Bhagavatam, in the second canto, apropos of Suka Maharshi, there is a nice verse about non attachment, explaining
the path of deliverance. At Bhagavan's request, I read aloud the verse, of which the following is a translation:

Are there not nice places on the earth on which to lie down?
Why the cotton bedding?
Are there not hands which nature has given?
Why all the various implements for eating and drinking?
Are there not fiber cloth, deer skin and kusa grass for wear?
Why fine cloth of different varieties?
Are there not caves in which to live?
Why these houses and palaces?
Do not the trees yield juicy fruits?
Do not the rivers give sweet water?
Do not good housewives giver alms?
Why then serve those who have become blind and proud
On account of their wealth?

Having listened with great interest, Sri  Bhagavan said emphatically, 'That is right. In this part of the country, one of our
Ancients wrote almost similarly. 'O Lord, Thou hast given me a hand to use as a pillow under my head, a cloth to cover my
loins, hands wherewith to eat food; what more do I want? This is my great fortune!' That is the purport of the verse. Is it
really possible to say how great a good fortune that is? Even the greatest kings wish for such happiness. There is nothing
to equal it. Having experienced both these conditions, I know the difference between this and that. This bed, sofa, articles
around me --- all this is a bondage.'

*****

Arunachala Siva.               
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on December 17, 2012, 10:34:20 AM
165. Self Inquiry: Essential in all Walks of life.

Recently some people in responsible positions in Madras, came here and stayed for some days. On one of the days, they went
to the Gurumurtham and Pavalakunru caves on the Hill, where Sri Bhagavan had lived a long ago, and returned in time for the
evening Veda Parayanam. After the Parayanam, when Bhagavan was telling about His life at the Pavalakunru Temple, and inquiring
whether they had seen this or that there, one of the party said to Him: 'Bhagavan tells us most interestingly about those places we
have just seen, but by the time we reached the Pavalakunru Temple and went into the room there, we were thoroughly exhausted.
Bhagavan stayed there for a long time and we now realize how completely Bhagavan must have felt that the body was not His.
'Swami, how can people like us be saved from out materialistic outlook? If we ask, you will surely say, 'It is enough if you go on with
Self Inquiry  - Who am I?' How is that possible for us who are family people and are doing our respective jobs. If the mind goes on
with worldly affairs, how can we get peace of mind?' Sri Bhagavan simply remained silent, listening to them quietly.

This morning when I got to the Asramam, one of the Asramites was speaking freely with Bhagavan and was saying, 'Yesterday
evening, the people who came from Madras asked you some questions, but you did not answer. Why was that? In the past
when Sivaprakasam Pillai wrote a verse beginning udalinai veruthum (even disliking the body), I am told that you were also silent.
Why, Bhagavan? Does it mean that no one can become a Realized Soul, a Jnani, unless he lives in a lonely place like that?'

'Who said that?' Bhagavan replied: 'The nature of the mind is determined by its former actions, its samskaras. People are able
to continue to do all their work and yet pursue their Self Inquiry and ultimately become Realized Souls. Janaka, Vasishta, Rama,
Krishna, and others like them, are examples to do this and they have to go to solitary places to become Realized Souls through
Self Inquiry. Of these, Sanaka, Sananda, Suka, Vamadeva, are amongst the examples. Self Inquiry is essential for whomever it
may be. It is called 'human effort' (purushakara). The course of the body follows according to our fate, prarabdha. What more can
we say about it?, added Sri Bhagavan.

****

Arunachala Siva.                             
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on December 18, 2012, 09:05:42 AM
148. BONDAGES:

A devotee who had been listening to all that Bhagavan had said yesterday morning about past  bondages, came and sat near
Sri Bhagavan today.

The devotee spoke; 'Yesterday, Bhagavan was pleased to tell us about past bondages. But He did not tell us anything about
present and future bondages.'

'That is so', said Sri Bhagavan, 'but then has not Sri Vidyaranya in his Panchadasi explained in detail about future bondages
and the way in which deliverance from them can be had?'

'I have not read Panchadasi', said the devotee.

'Then I will tell you,' said Bhagavan and proceeded to expound it.

'Present Bondages are said to be of four types -- vishaya asakti lakshnam, buddhi mandyam, kutharkam and viparyaya
duragraham. The first of these means great desire for material things; the second, inability to grasp the teachings and
expositions of the guru; the third means to understand perversely the teachings of the Guru; the fourth is to feel egoistically
that 'I am learned in the Vedas', 'I am a Pandit', 'I am an ascetic.' These four are called present bondages. If it is asked how
these can be overcome, the first one can be overcome by tranquility (sama), by curbing the evil propensities of the mind (dama),
by detachment (uparati) and by indifference to external things (titiksha).

The second can be overcome by hearing the teachings of the Guru over and over again. The third by reflection or contemplation.
And the fourth by profound meditation on a thought. If in this way, the obstacles are removed and destroyed, seekers get confirmed
in their belief that they are themselves the embodiment of the Self - Atma Swarupa.

contd.

Arunachala Siva.           
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on December 19, 2012, 09:59:22 AM
120; Bondages:

continues.......

Maharshi continued:

As for future bondages, they arise from acts done without anyone knowing that they are sinful. How can this be discovered?
A seeker should recognize it as a future bondage when some action presents itself which makes him feel that he wishes to
do it because the doing of it is an act of human kindness and sympathy; and so he is tempted into doing it. He does not
realize that the act will be the cause of future bondage. If he thinks that, by being a non doer (akarta) and worldly detached
(asanga), the fulfillment of desire will not affect him and he can therefore do the act, he will become bound all the same and will
be freed from the bondage only after several more births. That future bondages result  in rebirths is authoritatively states in the
Scriptures (srutis and smritis). Vasudeva, for example had one more birth. Bharata had two more, and others many more. Hence
a seeker must bear in mind the three bondages and carefully avoid them. If he does not avoid them there can be no doubt that he
will have more births. 'Whosoever is released from these three bondages, for him deliverance is certain', said Vidyaranya. All this
is mentioned in Vasudeva Mananam in which, in addition to this, a number of stories are related. The story of Bharjuva and that
of Yajnapasu are particularly interesting, as also that of Asura Vasana. For each aspect of these bondages, a separate story is
given by way of illustration. Have you  not read even that?

"I did read it when young, but did not realize that it contains such important matters. I will look into it again, Bhagavan"

With that the devotee took his leave of Sri Bhagavan.

*******

Arunachala Siva.         
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on December 20, 2012, 08:55:49 AM
149. Brindavanam:

This morning, a North Indian wrote the following on a slip of paper and handed over it to Sri Bhagavan.

'If I could have audience (darshan) of the real form (Swarupa) of Lord Krishna in Brindavanam, would I find the strength to
rid myself of all my troubles? I want to have audience with Him to tell Him all my troubles."

Sri Bhagavan replied: "Yes. What is the difficulty? It can be done all right. After seeing Him, all our burdens will be transferred
to Him. Even now, why worry about it? Throw all the burden on Him and He will see it."

The questioner: "If I want to see the real form of Lord Krishna, do I have to go to Brindavanam and meditate, or could it be
done anywhere?"

Bhagavan: 'One should realize one's own Self and when that is done, Brindavanam is wherever one is. There is no need to
go from place to place thinking that Brindavanam is somewhere else. Those who have the urge to go, may go, but there is
nothing imperative about it.'

Arjuna, I am the Self seated in the hearts of all beings. I am the beginning, the middle and also the end of all beings.

                               - Bhagavad Gita X.29

"Where one is, there is Brindavanam. If one inquires as to who one is and what one is, and finds out the Truth, one becomes
oneself. To resolve all inherent desires into one's own Self is real surrender. After that, our burden is His."

*****

Arunachala Siva.       
 
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on December 21, 2012, 10:37:55 AM
144. Peace of Mind itself is Liberation:

The day before yesterday, an Andhra lady with her husband came to Sri Bhagavan and asked: 'Swami, I have heard several
discourses on Vedanta. I also do some meditation. Sometimes while in meditation, I feel blissful and tears come to my eyes;
at other times I do not have them. Why is that?'

Sri Bhagavan with a smile, said, 'Bliss is a thing which is always there and is not something which comes and goes. That which
comes and goes is a creation of the mind and you should not worry about it.'

The lady: 'The moment the bliss that comes, with a thrill of the body, disappears. I feel dejected and desire to have the 
experience over again. Why?'

Bhagavan: 'You admit that 'you' were there both when the blissful feeling was on and when it was not? If you realize that
'you' properly, those experiences will be of no account.'

Peace is Atma, the Self, and that is the liberation.

*****

Arunachala Siva.     
Title: Re: Letters from Sri Ramanasramam:
Post by: sanjaya_ganesh on December 21, 2012, 12:11:01 PM
Subramanian sir - Beautiful. Bhagavan's teaching is so simple and logical. Remove everything that you "feel" coming and going. And as Nochur anna says you will find that something which cannot be "removed". Any further questions, debates and arguments - let us have after you make an attempt to remove everything that seemingly comes and goes. All arguments, debates and questions also drop dead there - because they also come and go :)

Sanjay
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on December 22, 2012, 12:35:56 PM
(97) BIRTH:

Yesterday, a lady devotee showed Sri Bhagavan hedr notebook in which she had copied out the five verses of Ekatma Panchakam.
Sri Bhagavan saw in that notebook two verses composed by Him for His devotees when they first started celebrating His
birthday. He then told us the following incident.

On one of my birthdays while I was in Virupaksha Cave, probably in 1912, those around me insisted on cooking food and eating it there
as a celebration of the occasion. I tried to dissuade them.  But they rebelled saying, 'What harm does it do to Swamji if we cook our food
and eat it here?' I therefore left it at that. Immediately after that they purchased some vessels. Those vessels are still here. What began
as a small function has resulted in all this paraphernalia and pomp. Everything must take its course and will not stop at our request.
I told them at great length, but they did not listen. When the cooking and eating were over, Iswaraswamy who used to be with
me in those days, said, 'Swamiji! this is your birthday. Please compose two verses and I too will compose two. It was then that I composed these two verses which I find in the note book here. They run as follows:

1. You who intend to celebrate the birthday, first ascertain as to whence you were born. The day that we attain a place in that
everlasting life which is beyond the reach of births and deaths is our real birthday.

2. Even on these birthdays, that occur once a year, we ought to lament that we have got this body and fallen into the world.
Instead we celebrate the event with a feast.  To rejoice over it is like decorating a corpse. Wisdom consists in realizing the Self
and in getting absorbed therein.

On my request to give me a Telugu translation of those birthday verses, He wrote one and gave it to me.

*****

Arunachala Siva.
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on December 23, 2012, 09:38:05 AM
174. The Sacredness of the Feet of the Guru:

This afternoon when I went to Sri Bhagavan, I found someone singing a song, 'Guru Pada Mahima'. After the singing was over,
looking at me, Sri Bhagavan said: 'These songs have been written by Tatvaryaswami. You have heard the sacredness of the feet
of the Guru, haven't you?' 'Yes, I have heard the songs. As the meaning of the songs is profound that some great personage must
have written them', I said. 'Yes. There is a story behind it,' remarked Bhagavan. When I inquired what it was, Sri Bhagavan leisurely
related to us the story as follows:

Both Tatvarayar and Swarupanandar decided to go in search of a Sadguru in two different directions. Before they started they
came to an understanding. Whoever finds a Sadguru first should show him to the other. However much Tatvarayar searched he
could not find a Sadguru. Swarupanandar who was the uncle of Tatvarayar was naturally an older man. He went about for some
time, got tired, and rested in a place. Feeling he could no longer go about in search, he prayed to the Lord, 'Oh, Isvara! I can
no longer move about. So you yourself should send me a Sadguru.'

Having placed the burden on the Lord, he sat down in silence.  By God's grace, a Sadguru came there by himself and gave him
tattva upadesa. It is the gist of that upadesa that got composed as a song named Tattva saram. That book has been published
with a commentary and is very famous. The understanding arrived at by the uncle and his nephew, could not be implemented as
the Guru passed away soon after. Under the circumstances, the uncle himself gave upadesa to his nephew. Swarupanandar
wrote only one book but Tatvarayar sang innumerable songs; amongst them 'Gurupada Mahima' is one. Though many other
songs are also available, now several have been lost.'

*****

Arunachala Siva.
             
     
     
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on December 24, 2012, 10:52:58 AM
83. Nature:

This afternoon at 3 O' clock, an Englishman asked Sri Bhagavan something in English in which the word 'Nature' occurred
a number of times and Sri Bhagavan replied as follows:

'These questions would not arise if one knew one's own nature well. They will continue to arise till one knows it. Until then
we will be under the delusion that all these unnatural things are natural. We have to understand that the true state is always
there and at all times. We discard that which is there and wish for that which is not there, and suffer on that account. All that comesand goes is unreal. The soul always remains in its natural place. As long as we do not realize that truth, we suffer.

'Where can we see this soul? How can we know it?' was the next question.

'Where can we see the soul? This question is like staying in Ramanasramam and asking where is Ramanasramam ?
The soul is at all times in you and everywhere and to imagine that it is somewhere far off and search for it, is like performing
Panduranga bhajan. This bhajan commences in the first quarter of the night with tinkling bells tied to the feet of the devotees
and with the brass lamp stand placed in the center of the house. The devotees go round and round the lamp stand, dancing
rhythmically to the tune, 'Pandaripur is thus far! Pandaripur is thus far! Come on! Proceed!, but they go round and round, they actually
do not proceed even half a yard closer to Pandaripur.  By the time, the third quarter of the night is reached, they will begin to sing,
'See! there is Pandaripur. Here is Pandaripur, See, see!' During the first quarter of the night they were going round the same lamp
as now in third quarter. It dawns and they sing, 'We have arrived at Pandaripur. This is Pandaripur!. And so saying they salute the
same lamp stand and end the bhajan.

It is the same with this also. We go round and round in search of Atma saying, Where is atma? where is it? till at the last the
dawn of Jnana drishti is reached.  Then we  say - This is Atma. This is ME! 

******

Arunachala Siva.           
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on December 25, 2012, 10:33:35 AM
109. Absolute Surrender:

This morning, an Andhra youth, handed over a letter to Sri Bhagavan in which it was written: 'Swamiji! They say that one
can obtain everything  if one takes refuge in God wholly and solely, and without thought of any other. Does it mean sitting
still at one place, and contemplating God entirely, at all times, discarding all thoughts, including even about food, which is
essential for the sustenance of the body?  Does it mean that when one gets ill, one should not think of medicine and treatment,
but entrust one's health or sickness exclusively to Providence? From the definition of Sthitha Prajna given in Gita (II.71):

The man who sheds all longing and moves without concern free from the sense of 'I' and 'mine', he attains peace.

'It means the discarding of all desires. Therefore should we devote ourselves exclusively to the contemplation of God, and
accept food, water etc., only if they are available by God's grace, without asking for them? Bhagavan! Please explain the
secret of this sarangati.'

Sri Bhagavan saw this letter leisurely and told the people near him: 'Look! Ananya Saranagati means to be without any
attachment of thoughts, no doubt, but does it mean to discard thoughts even for food, water etc., which are essential
for the sustenance of the physical body? He asks, 'should I eat only if I get anything by God's direction, and without asking
for it? Or should I make a little effort?

All right! Let us take it that what we have to eat comes of its own accord. But even then, who is to eat? Suppose somebody
puts it in our mouth, should we swallow it, at least? Is that not an effort? He asked: If I become sick, should I take medicine
or should I keep quiet leaving my health and sickness in the hands of God? 'Kshudvyadeh aaharam' - it is said. There are two
meanings to this. One is, kshuth ie. hunger, is also like sickness, so for the sickness called hunger, the medicine called food
must be given. The other is: like medicine for vyadhi (sickness) food for kshuth (hunger) must be given. In the book Sadhana
Panchakam written by Sankara, it is stated, "kshudvyadhischa chikisyatam pratidinam bhikshoushadham bhdyatam".  It means
for treatment of the disease called hunger, eat food received as alms. But then, one must at least go out for bhiksha. If all
people close their eyes and sit still saying if the food comes, we eat, how is the world to get on? Hence one must take things
as they come in accordance with one's traditions and must be free from the feeling that one is doing them for oneself. The
feeling that I am doing is the bondage. It is therefore necessary to consider and find out the method whereby such a feeling
can be overcome, instead of doubting as to whether medicine should be administered if one is sick or whether food should be
taken if one is hungry; such doubts will continue to come up and will never end. .....If the responsibility is thrown on Him (Karta)
things will go on of their own accord.

*******

Arunachala Siva.           
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on December 26, 2012, 09:29:40 AM
177. The First Bath and the First Shave:

Sri Bhagavan said: 'After I came  to this place, Tiruvannamalai, I had no bath for four months. One day, when I was in the
compound of the Arunachaleswara Temple, the wife of a devotee, by name, Ponnuswami, came unexpectedly, pulled me
along, made me sit, cleaned my head with soap-nut powder and gave me a bath. She had been coming to the temple every
now and then; so I had thought that she had come as usual, but that day, she had come there prepared! That was my first
bath.'

'Were you bathing regularly everyday afterwards? ' I asked.

'No. there was no question of a bath; who was to make me bathe? Who was the one to bathe? After that, a year or so
passed in the same way. I had been in Gurumurtham, for some time, you see, and as not many people came there every day,
no one bothered me. Even so, a lady by name Meenkashi, who used now and then to bring food to give me, one day
brought a large pot and began to boil water. I thought it was for some use for herself, but taking from a basket some oil,
soap nut, etc., she said, 'Swami, please come.' I did not move. But would she keep quiet? She pulled me by the arm, made me
sit, smeared the oil all over my body and bathed me. The hair on the head which had got matted for want of care, was now
spread out and hung down like a mane of a lion. That was my second bath. After that, Pazhaniswami came and everything
was adjusted into routine of daily baths.'

'This incident is not found in your biography,' I said.

'No, that js so,' said Bhagavan, 'it was never written then. Shaving was also like that. The shave I had on the day I came here
has been recorded. The second was after a year and a half. The hair had got matted and woven like a basket. Small stones
and dust had settled down in it and the head used to feel heavy. I had long nails and a frightful appearance. So people pressed
me to have a shave and I yielded. When my head was shaven clean, I began to wonder whether I had a heard or not, it felt so
light. I shook my head this way and that to assure myself it was there.

..........

******

Arunachala Siva.                   
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on December 27, 2012, 09:14:17 AM
173. Salutations:

At about 3 O'clock this afternoon, a young boy, four or five years of age, came with his mother. She prostrated before Bhagavan and
sat down. The boy prostrated likewise, but continued the salutations over and over again. Sri Bhagavan laughed at that and told his attendants, 'Just see. He is prostrating to me over and over again. Perhaps he thinks that if he does so, he may afterwards do what-
ever he pleases. He is a young lad. What does he know?  He is just imitating his elders. He must however be rewarded. All that he
wants is a plantain. If he gets it he will stop. Give him one.' On being given one, the boy  went and sat down.

After sometime, someone came and did sashtanga namaskaram (reverential salutation with all the eight limbs of the body touching
the ground), but did not get up. He somehow got up but began saluting again and again. He was ultimately prevailed upon to stop
saluting and sit down. Sri Bhagavan told the people near Him: Namaskaram means prostration a number of times according to some.
What can be done? The real meaning of namaskaram is the dissolving of the ego.'

What is the meaning of sashtanga namaskaram, Bhagavan? - asked a devotee. Sri Bhagavan said: It means that eight limbs of the
body, namely, two hands, two legs, two arms, chest and forehead touch the ground while saluting. The idea behind this type of
obeisance is that the person doing it says, 'the body which touches the earth, will resolve into that earth ultimately, and the
"I" in me will continue to be "I" alone.' That idea must be known to oneself by inquiry.'

****

Arunachala Siva.               
 
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on December 28, 2012, 10:22:58 AM
89. The incarnation of Sri Dakshinamurti:

While translating Dakshinamurti Stotram into Tamizh verses, with commentary, Sri Bhagavan summarized the original story
about the reason for Dakshinamurti's incarnation and wrote it in the preface. Besides that He divided the nine slokas therein,
into three groups dealing with the world, the seer and the seen respectively.

The first three, Viswam Darpanam, Bijasyanthariva, Yasyaiva sphuranam - deal with the origin of the world.
The next three, Nanchitra, Rahugrastha, Deham Pranam - deal with the seer.
The last three, Balyadiswapi, Visvam Pasyathi, Bhuraambhamsi, deal with the light by which things are seen.
The last sloka, Sarvatmavam means the whole universe is merged in Brahman.

*****

Arunachala Siva.         
 
 
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on December 29, 2012, 09:26:07 AM
93. Sadhana in the presence of Guru:

Sri Bhagavan said: The mind which is inert is able to achieve everything by the force of its contact. Sannidhyabala (strength of
proximity) with Chaitanya which is achala. But without the aid of Chaitanya, the inert mind cannot accomplish anything by itself.
Chaitanya being immobile cannot accomplish anything without the help of the mind. It is the relationship of avinabhavam, one
dependent on the other and inseparable. That is why elders discussed this matter in various angles and came to the conclusion
that the mind is chit-jada-atmakam. we have to say that the combination of Chit (Self) and jada (inert) produces action.

Sri Bhagavan has written in Verse 24 of Ulladu Narpadu:

The body does not say 'I'. The Atrnan is not born. In between, the feeling  'I' is born in the whole body. Whatever name you
give it that is Cht jada granthi, the knot between the consciousness and the inert, and also the bondage, samsaram, and suksham
sariram.

***
Arunachala Siva.     
Title: Re: Letters from Sri Ramanasramam:
Post by: saraskrishna on December 29, 2012, 04:22:06 PM
Dear Sir,

Can we get Dakshinamurti Stotram in tamil from ashram book stall? does it contain all that you posted in "The incarnation of Sri Dakshinamurti" ?

So much obliged to have you posting ! I thank Bhagavan for everything !

With love
Balasaras krishna
Arunachala Shiva
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on December 29, 2012, 04:42:56 PM
Dear saraskrishna,

You will get Tamizh Dakshinamurti Stotram done by Sri Bhagavan in verses, along with the preface, in the Tamizh Collected Works
of Sri Bhagavan. It is called Sri Ramana Nool Thirattu.

Arunachala Siva.
Title: Re: Letters from Sri Ramanasramam:
Post by: Nagaraj on December 29, 2012, 05:53:54 PM
Sri Saraskrishna,

Kindly follow the link below to download a pdf format Dakshinamurti Stotram in Tamizh,

CLICK HERE (http://205.196.123.36/s2o9wv802wvg/9n7n1432yfr6ppf/Dakshinamurthy+Stotram+Tamil.pdf)

Title: Re: Letters from Sri Ramanasramam:
Post by: saraskrishna on December 29, 2012, 07:25:09 PM
Thank you Nagaraj Sir, I downloaded that PDF !
I will buy the book during my next visit to ashram, thanks Subramanian Sir !

nowadays, it is uncomfortable for me to move around with crowds and mingling with many people. I think it might be some symptom depicting some progress or mistake. I don't know, yet Bhagavan has told us to just follow the commandments and progress shall be checked by Bhagavan Himslef and we need not worry about it.. So I leave it whatever it is..

even when I go to buy something in a supermarket or shop, I just stare at something somewhere without exactly thinking of what I wanted to buy ! and, I can feel that shopkeeper or marketing person is watching me standing idle!!  :) , so unwillingly I speak something to him just to ensure that he doesn't think i am day dreaming..  ;)

years before, when i go to buy something i will want to check whether I got the right deal and was not cheated.. though, this feeling comes even now, i am not giving importance to it, rather, now I am saying to myself that 'so what? only i get cheated and i am not cheating anybody else. and, i can forgive it, end of the day what has to come to me will only come inspite of me taking any efforts and move on.

and, during self-enquiry, at some point of time breathing seems to be slowing down or getting arrested or choking and bumping out... but, if slowly followed i feel like a small organ that is opening and closing. but, then, when I try to ask who is that feeling such organ or when i try to go beyond, it is kicking me out or am loosing it and again i have to start from the begining !

i just wanted to share my experiences, if any of you have come across this or something to comment on it, please do share.


with love
Arunachala Shiva.
Title: Re: Letters from Sri Ramanasramam:
Post by: Jewell on December 29, 2012, 07:46:12 PM
Dear sarakrishna, I am going through the similar things,for long time now. I also avoided  croud,and felt uneasy when with people. Even,i avoid it even now,and it is really hard to pull me out from my room :),ecsept if nature is option,some river and mountain,parks. But it is a choise now,i cant be with people if i want,no uneasiness anymore. But,also similar other things,i am often somewhere,i dont even dont know where. Betwean reality and nothingess... I dont know how to explane. Or i find it very hard to talk,i just look through people. Well,all that is natural byproduct of sadhana,and first is very strange,but later that feeling goes away,and everything settless. With love and prayers,
Title: Re: Letters from Sri Ramanasramam:
Post by: Beloved Abstract on December 29, 2012, 07:49:28 PM
 :)
Title: Re: Letters from Sri Ramanasramam:
Post by: saraskrishna on December 29, 2012, 08:15:06 PM
I bow down to this statement "simply stop telling the story of the self and see who you are without it" - ! Thank you 'beloved abstract'

Arunachala Shiva Ramanachala Shiva
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on December 30, 2012, 09:09:41 AM
133. Akshayalokam:

The day before yesterday, a Tamizh young man approached Sri Bhagavan in the afternoon and said: 'Swami, when I lay down
doing dhyana today, I fell asleep. Someone, I can't say who, appeared to me in my sleep. Seeing me, he said in a firm tone, 'God
has come down as an avatar of Kalki with fourteen heads. He is being brought up somewhere.' I have come here thinking that
sri Bhagavan will be able to tell me where that Kalki avatar now is.'

'I see. Why did you not ask the person himself who appeared in your dream about it? You should have asked him at the time.
What is lost even now? Go on doing dhyana until he comes back and tells you,'  said Bhagavan. Unable to understand the significance
of that, the young man said, 'Will he really come back to me and give me the required information if I go on doing dhyana?'

'You may or may not be informed where that avatara purusha is. If you do not give up dhyana but do it continuously you will
realize the Truth. Then there will be no room for any doubts,' said Sri Bhagavan.

*****

Arunachala Siva.         
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on December 31, 2012, 08:20:43 AM
133. Jnana Drishti:

.......

In the meantime, a fussy young man who had recently come, asked: 'Swami! It seems a Jnani has Jnana drishti (super natural
vision) apart from bahya drishti (external vision). Will you please do me the favor of giving me that Jnana drishti? Or will you tell
me where there is a person who could give it to me?  Sri Bhagavan replied: 'That Jnana drishti must be acquired by one's own
effort and is not something that any body can give.'  The devotee said, 'It is said that the Guru himself can give it if he so
pleases.' Bhagavan replied: 'The Guru can only say 'if you follow this path, you will gain Jnana drishti'. But who follows it? A
Guru who is a Jnani is only a guide but the walking (i.e. sadhana) must be done by the sishyas themselves.' The young man
got disappointed and went away.

******

Arunachala Siva.     
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on January 01, 2013, 09:05:09 AM
159.  The Path of Self Enquiry:

This afternoon, a devotee asked  Bhagavan: 'Swami, for gaining Realization, is the enquiry, 'Who am I?' the only way?'

Sri Bhagavan answered him:  'Enquiry is not the only way. If one does spiritual practice (sadhana) with name and form, repetition
of holy names, (japa), or any of these methods with grim determination and perseverance, one becomes That. According to the
capacity of each individual, one spiritual practice is said to be better than another and several shades and variations of them
have been given. Some people are a long way from Tiruvannamalai, some are very near; some are in Tiruvannamalai, while some
get into Bhagavan's Hall itself. For those who come into the Hall, it is enough, if they told as they step in, 'Here is the Maharshi', and
they realize Him immediately. For others they have to be told which route to take, which trains to catch, where to change, which
road to turn into. In like manner, the particular path to be taken must be prescribed according to the capacity of the practiser
(sadhaka). These spiritual practices are not for knowing one's own Self, which is all pervading, but only for getting rid of the objects
of desire. When are these are discarded, one remains as one IS.

........

Arunachala Siva.     
   
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on January 02, 2013, 10:53:40 AM
158. Remembrance and Forgetfulness:

At 3 O'clock this afternoon, the white peacock came into Bhagavan's presence and began moving about in the midst of us
all. A devotee, noticing how tame it was, remarked, 'This bird appears to have knowledge of its previous births. Would it
otherwise move so freely in the midst of all these people?

Bhavavan said: 'That is why so many people here say that it is Madhava (an old attendant of Bhagasvan who had recently
passed away) who has come here in this form.'

The devotee asked, 'If so, will it know that it was so and so in its last birth?'

Bhagavan: How could it? No one knows about his previous birth. People forget, and that forgetfulness is good. If this one life
alone, we are sometimes terribly worried over what had happened in the past. Could we bear such worries if we knew all about
our previous births? Knowing the facts of previous births means knowing one's own Self. If that is known this birth and the previous
births will seen to be of the mind and its desires (sankalpas) only. See in how many different ways this creations has been described
in Vasishtam. When  Gadhi asked Krishna to show him his illusory bodies (maya swarupam), He showed him innumerable forms.
The story of Lavana Maharaja is also like that, and the story of Sukra is still more interesting. It is told that Sukra remained in Samadhi
without realizing that his body  had meanwhile completely decayed and was no longer in existence. As last he was born as a
brahmin and, while leading an austere life on Mount Meru, his father Bhrugu with the God of Death in their human bodies (sthuala
sariram) went to him and told him all that had happened during his births and rebirths. Sukara then accompanied them both and saw
his original body and, with the permission of the God of Death, entered into it. In some other stories it is told that what 
appeared to one person in a dream, another saw it in the waking state itself. Among these, which story is true? - asked Sri
Bhagavan.

.........

Arunachala Siva.         
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on January 03, 2013, 08:38:15 AM
109. ABSOLUTE SURRENDER:

....

Arjuna had to the fighting. So Krishna said, 'Place all the burden on Me, do your duty. You are merely an instrument. I will
see to everything. Nothing will bother you.' But then, before one surrenders to God, one should know who it is that surrenders.
When there are no thoughts at all, what remains is only the Self. So surrender will only be to one's Self.  If surrender is in
terms of bhakti, the burden should be thrown to God, and if it is in terms of karma, karma should be performed until one knows
one's own Self. The result is the same in either case. Surrender means to enquire and know about one's own Self and then
remain in the Self. What is there apart from the Self?

........

Arunachala Siva.     
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on January 04, 2013, 08:26:05 AM
161. Poor Man's Mite:

.......

Sri Bhagavan used to tell us that sometimes He started for pradakshina at night and returned by day break.
......

"On one occasion, we started to go round in the morning, with the intention of returning the same evening. We stopped at
the Gautama Asramam, cooked our food, ate it and after taking some rest, packed all the milk, sugar, buttermilk, etc., that remained
and started walking again.  As we were approaching Adi Annamalai, Sri Bhagavan began walking off on a side road and very fast.
Thinking that He wished to avoid the crowds on the main road, we followed Him.

'After going along a path for about half a furlong, we came to a tank. At the edge of the tank and under a tree, sat an old
man, his body covered by a blanket and holding a small pot in his hand. This old man, whenever he heard that Sri Bhagavan
was coming round the Hill, would await Bhagavan's arrival on the road, and lest the poor man should be troubled at missing Him,
Bhagavan had made the detour.

'Bhagavan, on seeing him called him by name and began talking with him very freely. The old peasant prostrated before Sri
Bhagavan, then stood with folded hands, saying nothing. 'What is the matter?' said Bhagavan. 'Why is that I do not see you
anywhere these days? Are crops and cattle alright? How are the children? And then, 'What is in the pot?' queried Bhagavan.

'Very hesitantly, the old man said, 'Nothing particular, Swami. I came to know that you were coming. I wanted to bring something,
as usual to offer you, but there was nothing in the house. When I asked my old woman, she said, 'There is ample food in the
cooking pot. You can take it to them.' Unable to decide what to do, I put some of the food into this small pot, but ashamed to face
you with only this sort of food to offer you, I was sitting here, Swami.'

'Bhagavan, seemingly very pleased, exclaimed, 'Oh! Cooked food, is it? That is excellent. Why be ashamed? It will be very good.
Let me have it.' As the old man was still hesitating, Sri Bhagavan took the pot from him, sat down under a tree and told his followers
to put down all the things they had brought. We did accordingly. Bhagavan took out from among the cooking things, a big open
mouthed tin lined vessel into which He put all the food, poured in a lot of water, and mixed it well into paste with His hand. Then
from some  left overs among our things, He took out some limes and squeezed the juice into the mixture, poured some buttermilk
and made the whole thing into a liquid. Finally He mixed some salt and dry ginger powder then took out the tumblerful of the liquid
and drank it and then said, 'Oh, this is delicious! This is the first rate food for me in this hot weather. It is also very nourishing!'

'Please also give some share (of our food) to this old man.' He said.

The whole scene was like Krishna eating Kuchela's beaten rice and going to Vidura's house for eating.

(Nagamma as told by Kunju Swami)

Arunachala Siva.         
             
Title: Re: Letters from Sri Ramanasramam:
Post by: Beloved Abstract on January 05, 2013, 02:26:27 AM
saraskrishna ... you're very welcome   :)
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on January 05, 2013, 08:28:55 AM
130.  Hastha Masthaka Samyogam (Touching of the head with the hand by way of blessing.)

Some people might say, "From what you have written, it is clear that Sri Bhagavan not only declines to allow Pada Puja (worship
of the feet), abhisheka (worship with water)  and ucchishta tirtha prasadam, but actually condemns them. But then, in Guru
Geeta and other books, it is stated that Guru Pada Puja, Padodaka panam (taking in water with which the feet of the guru are
washed) and the like are approved religious practices. Some elders have accepted such practices from their disciples. What then
is the explanation?".

What can I say? Sri Bhagavan is in a highly exalted state and has realized the oneness of the Self with the universe so as to
dispense with the distinction between Guru and sishya. Hence He does not require these practices and always maintains that
they are meant only for those who have not yet given up the belief that the body is identical with Atma, and that it is for the
satisfaction of such people that these practices have been laid down by some ancients. 

It may then be asked, 'If that is so, why does He remain indifferent when some of these acts are done and object to them
afterwards?'  When two or three people do it once in a way, He may not mind it and feel sorry that they have not yet got over
the belief that the body is identical with Atma, but if it becomes a regular practice, how can He refrain from objecting?

****               

Arunachala Siva.
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on January 06, 2013, 08:40:56 AM
131. Vicharamani Maala:

It appeared that the book Vicharamani Maala was got printed by one Arunachala Mudaliar. As however, Sri Bhagavan's name
was not mentioned therein, it remained unknown.

Some one asked, 'What induced Sri Bhagavan to write this book?'

Bhagavan replied: 'Sadhu Nischaladas wrote Vichara Sagaram in Hindi. It is full of arguments. and elaborate. Arunachala Mudaliar
asked me to write a smaller version. I wrote it. He immediately published it. That was about 30 years ago.... I was afraid that every
one would come with a book and ask me to summarize it. So I kept quiet when it was published in the name of Arunachala Mudaliar.
The book's original name was Vichara Sagaram. I changed it into Vicharamani Maala.

Later Mouni Srinivasa Rao made Rajagopala Iyer to request me to write it in Telugu. I also asked Sri Bhagavan.

He eventually wrote it in Telugu also and this was got printed.  The book was later published/reprinted in both the languages.

*****

Arunachala Siva.   
 
Title: Re: Letters from Sri Ramanasramam:
Post by: Balaji on January 08, 2013, 01:55:12 PM
As one Desires
13th August 1946

During the early days of my arrival at the Ashram, there
was a Vaisya boy living here. His hair was matted without
being attended to. He used to get food from charitable house
holders, and sleep in the Arunachala Temple at night. His
mother came to the Ashram and pressed him to return home,
and so he ran away to Pandharpur. He was her only son.
They had plenty of property. The boy was a sort of wandering
beggar, a bairagi, who would say that he did not want
anything. When that mother related her woeful story to
Bhagavan and sought his help, Bhagavan tried to prevail
upon the boy, once or twice, to listen to the mother’s words.
He did not listen, but instead, he ran away.
He came again during last month. He was keeping away
from others, sitting in a corner of the hall. You may call it
sadhana or whatever you like. Except that his hair was no
longer matted there was no other change in his routine or
appearance. Bhagavan was observing him continuously. The
boy did not speak. After fifteen days, Rajagopala Iyer, who
had retired from his job and come back to his library work
in the Ashram, happened to come to the hall and noticing
the Vaisya boy, said to Bhagavan, “This boy appears to have
 returned from Pandharpur. His mother left her address,
didn’t she, requesting us to write to her in case he came
back?”.

Bhagavan said, “Yes, he has come back. That was about
fifteen days ago. I have been observing him. He does not
speak. So, how then could I ask him ‘What is Pandharpur
like? Where is the prasadam, etc.?’ We have to conduct
ourselves according to the workings of the minds of others.
We are in duty bound to adjust ourselves thus.” People of
intelligence examine their own minds. There is no knowing
about the minds of others. Bhagavan says that he has to
adjust himself according to the desires and intentions of
others! See what a great precept that is!

Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on January 10, 2013, 09:59:17 AM
195. The History of Cow Lakshmi:

(I have abridged it)

One Sri Arunachalam Pillai brought Cow Lakshmi (which was a calf then) along with her mother, sometime in 1926. With great
reluctance Sri Bhagavan accepted them with Ramanatha Brahmachari offering to take care of them. Soon the mother cow died.
It was agreed with Sri Pillai that if there are male calves for Lakshmi, they will be retained by the Asramam and if there are female
calves, they would be given to Pillai. Lakshmi grew up and for some time, it was left with one local person to take care, and Lakshmi
used to come in the morning and evening to see Sri Bhagavan.

Soon Lakshmi came to stay permanently in the Asramam, some time from 1930. She delivered three calves all males and they were
retained by the Asramam. Soon Pasupati who was taking care of Lakshmi earlier had some difficulties and Lakshmi was taken
care with more care. Bells were bought to tie them around her neck. On every year on the day after Sankaranti, which is called \
Mattu Pongal, the Pongal for cows and bulls, her horns were painted and new bells were tied around her neck. She used to come
freely into the Hall and take plantains from Sri Bhagavan.

Salem Sundaram Chetty, a devotee of Sri Bhagavan bore the expenses for a Cow Shed, which was built towards the end of
1930s.

*****

Arunachala Siva.
       
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on January 11, 2013, 09:25:12 AM
87. DIVINE FORCE:

I went to the Hall at 2.30 this afternoon. Sri Bhagavan was there already, reading a slip of paper which someone had
handed over to Him. I sat there waiting to hear what Bhagavan would say. Bhagavan folded the paper with a smile and said,
'All this will occur if one thinks that there is a difference between Bhagavan and oneself. If one thinks that there is no such
difference, all this will not occur.'

Is it enough if we say that there is no difference between Bhagavan and ourselves? Is it not necessary to enquire who oneself
is, and what one's origin is, before one thinks that there is no difference between oneself and Bhagavan? Why is Bhagavan saying
this? I was thinking of asking Bhagavan why He was thus misleading us but could not summon up enough courage to do so.
I do not know if Bhagavan sensed this misgiving of mine; but anyway He Himself began speaking again as follows:

'Before one could realize that there is no difference between him and Bhagavan, one should first discard all these unreal
attributes which are really not his. One cannot perceive truth unless all these qualities are discarded. There is a Divine Force,
Chaitanya Sakti which is the source of all things. All these other qualities cannot be discarded unless we get hold of that force.
Sadhana is required to get hold of that force.'

I got courage as I heard those words and said unconsciously, 'So there is a force?' 'Yes', replied Bhagavan.  'There is a force
and it is that force that is called Swasphurana (consciousness of the Self),' I said with a quivering voice, 'Bhagavan said casually
that it is enough if we think that there is no difference between us and God. But we can discard these unreal attributes only if
we are able to get hold of that force. Let it be divine force or the consciousness of the Self. Whatever it is, should we not know
it? We are not able to know it however much we try.'

Never before this did I ask Bhagavan questions in the presence of others so boldly. Today, the inner urge was so great that words
came out of my mouth of their own accord in the course of the conversation, and my eyes were filled with tears and so I turned
my face towards the wall. A lady sitting next to me told me afterwards that Bhagavan's eyes also became moist. How tender hearted
He is towards the humble!

Bhagavan sometimes used to say, 'The Jnani weeps with  the weeping, laughs with the laughing, plays with the playful, sings with
those who sing, keeping time to the song. What does He lose? His presence is like a pure, transparent mirror. It reflects our image
exactly as we are. It is we that play the several parts in life and reap the fruits of our actions. How is the mirror or the stand on
which it is mounted affected? Nothing affects them, as they are mere supports. The actors in this world -- the doers of all acts --
must decide for themselves what song and what action is for the welfare of the world, what is in accordance with sastras, and
what is practicable.'  That is what Sri Bhagavan used to say. This is a practical illustration.

******

Arunachala Siva.       
 
           
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on January 12, 2013, 10:20:26 AM
91. MAYA (ILLUSION).

.....

The questioner asked again, 'But first of all we must find a Guru who can give us sufficient practice and thereby enable us
to get rid of these gunas, mustn't we?'

Bhagavan said: If we have the earnestness to get rid of these qualities, can we not find a Guru? We must first have the desire
to get rid of them. When once we have this, the Guru will himself come, searching for us, or he will somehow manage to draw us
to himself. The Guru will always be on the alert and keep an eye on us. Iswara himself will show us the Guru. Who else will look
after the welfare of the children except the father himself? He is always with us, surrounding us. He protects us as a bird protects
its eggs by hatching them under the shelter of its wings. But we must have the whole-hearted faith in Him.

*****

Arunachala Siva.
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on January 13, 2013, 09:58:52 AM
93. SADHANA:

"Bhagavan says that sadhana must be done to discard all such bad things, but the mind it itself is inert and cannot do anything
by itself -- Chaitanya (Self) is achalam (motionless) and so will not do anything. Then how  is one to perform sadhana?," someone
asked. Sri Bhagavan replied, 'Oho! But how are you able to talk now?'

'Swami, I do not understand that and that is why I ask for enlightenment', he said. Sri Bhagavan replied: 'Alright. Then please
listen. The mind which is inert is able to achieve everything by the force of its contact, sannidhyabala (strength of proximity) with
Chaitanya which is achala. But without the aid of Chaitanya, being immobile, cannot accomplish anything by itself. Chaitanya, being
immobile, cannot accomplish anything without the help of the mind. It is the relationship of avinnabhavam, one dependent on the other,
and inseparable. That is why elders discussed this matter from various angles and came to the conclusion that the mind is
chit-jada-atmakam. We have to say that the combination of Chit (Self) and Jada (inert = mind) produces action.'

Sri Bhagavan has written nicely about this Chit-jada-granthi in His Ulladu Narpadu, Verse 24, as follows:

The body does not say 'I'. The Atman is not born. In between, the feeling 'I' is born in the whole body. Whatever name you give
it that is Chit jada granthi (the knot between the consciousness and the inert) and also bondage and samsaram.

****

Arunachala Siva.       
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on January 14, 2013, 08:50:17 AM
116. PRARABDHA:

This morning at 9 'O clock, one devotee addressed Bhagavan as follow: 'Swami! You said yesterday that a Jnani will
perform such actions as are ordained according to his prarabdha. But is also that Jnanis have no prarabdha at all!'

Bhagavan said, in a leisurely way, 'How did they get this body if they have no prarabdha? How do they perform the various
actions? The actions of Jnanis are themselves called Prarabhdas. It is stated that there is prarabdha is there from Brahma right
up to Sadasiva and for the avatars of Rama and Krishna and others also.

As stated in the Sloka BG. IV.8. Iswara assumes a shape when the virtues of good people and sins of bad mingle mingle and become
Prarabdha for Him. He has to establish dharma. That is called pareccha prarabdha (for the acts of other people). The body itself
is prarabdha. The purpose for which that body has come into existence will get done of its own accord.'

Krishna says in Gita IX 9,:  Nor do these works bind me. O Dhananjya, enthroned on high, unattached to actions.

In a similar way, the Jnanis who have attained Self Realization, are also not bound by prarabdha. They do not get affected in any
way by the effects of prarabdha.  Because, the Jnani has no mind to get affected by the prarabdha.

*****

Arunachala Siva.       
   
   
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on January 15, 2013, 10:00:10 AM
142: SIMPLICITY:

....................

...................

Sometime back, a similar incident happened. Some rich people brought a silver cup, saucer, and spoon and placing them
reverentially before Him, said, 'Bhagavan, please use these when you take any liquid food.' Bhagavan examined the things
and passed them on to His attendants. As the attendants were placing them in the bureau in the Hall,  He objected and said:
'Why there?  Let them be kept in the office itself.' 'They were given for Bhagavan's use, were they not?' said a devotee.

'Yes', replied Bhagavan, 'but those are things used by rich people. What use can they be to us? If required, we have our own
cups and spoons. We can use them -- why these?' So saying, Bhagavan told His attendant, 'Look, from tomorrow, we will use
our own cups. Take them out.' A devotee asked, 'What are those cups, Bhagavan?', a devotee asked. 'Oh! Those cups are made
of coconut shells, smoothed and preserved. They are our cups and spoons. They are our own. If we use them the purpose is served.
Please keep the silver articles carefully elsewhere', said Bhagavan.

'Are not those silver articles Bhagavan's own? asked a devotee.

Bhagavan said with a laugh, 'Yes, they are. But tell me, why all this ostentation for us? They are costly. Should we be careless, someone
might steal them. So they must be guarded. Is that the job for Swami? Not only that. Somebody might think, 'after all He is a
sannyasi and so will He not give them if asked?' and then ask for them. It is not possible to say, 'No'. Yet, if they are given away,
those presented them might resent it, as gave the articles for Swami's use only. Why all that trouble? If we use our own cups it does
not matter how we use them or what we do with them.'

So saying, He sent away the silver articles, had His own cups taken out and shown to all present.

.........

Arunachala Siva.           
 
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on January 16, 2013, 09:25:17 AM
76. BRAHMOTSAVAM:

On the 28th day of last month (November 1946), corresponding to the Suddha Panchami in the month of Kartika, the Dhavajaorohanam,
(flag hoisting ceremony) was performed in the temple of Arunachaleswara, in connection with the commencement of the festival. In the
evening of the 10th day of the festival, the sacred light is lit on the peak of Arunachala Hill.
.........
.........

During this Dhanur month, in the early morning, Tevaram and Tiruvembavai were chanted in the Hall. ...The recital has just ended
as Sri Bhagavan placed His feet on the ground to go for His bath. As the recitation ended with the words, 'Let us bathe! Get up!'
Bhagavan got up from the sofa, saying, 'Yes!  Here I am, getting up for bath.' We all laughed.

Though the Paramatma who is neither man nor woman, manifested Himself in the universe in the shape of Bhagavan, still in the worship of Lord Arunachaleswara, He addressed the Lord with abala bhava (feeling of a woman towards her husband), I therefore felt indescribable pride at this. Saint Manikkavachagar sang those songs when he got abala bhava towards the Lord. Sri Bhagavan too
wrote His Aksharamana Maalai with the same abala bhava. Do you see how exalted a place is accorded to the abala bhava!


*****

Arunachala Siva.     
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on January 17, 2013, 12:53:44 PM
78. ANDAVANE!

A telegram was received at about  9 am. today informing us that Ramanatha Brahmachari, alias Andavane, expired in Madras last
night (1946). Someone informed me about it as I was entering the Hall.

Ramanatha Brahmachari joined the group of Bhagavan's devotees when quite young, when Bhagavan was still in Virupaksha Cave.
After that he never left Bhagavan except for short intervals of about 15 days in the year. This staunch devotee and life long brahmachari\
went to Madras for treatment and we heard the news of his demise within 15 days. I entered the Hall feeling sad that it had happened
the same way as with Madhavaswami some time earlier and simultaneously gratified that he had left his skeleton like body without
much suffering. Bhagavan said to me: It seems that our Ramanathan is gone.' Once before when Madhavaswami died and Bhagavan told me, 'Madhavaswami is gone' and I asked Him where to? 'Whereto?, Bhagavan replied, 'There leaving his body here.' So I did not ask Him again this time.

In the afternoon at 3 pm. two ladies Uma and Alamu, began singing the Tamizh verses 'Ramana Anubhuti written by Ramanatha
Brahmachari. There is also another song with pallavi, 'Tiruchuzhi Nathanai kaNdene.' That was also written by him. Since the word
'Andavane' came several times Ramanathan himself began to be called Andavane!

*****

Arunachala Siva.   
       
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on January 18, 2013, 12:56:28 PM
84. WHO IS RAMANA?

On the 7th of this month (1947), Dr. T.N. Krishnaswami, a devotee of Bhagavan, celebrated the Jayanti of Sri Ramana in Madras.
It seems a Pandit mentioned in the course of his lecture, on the occasion, that there was a reference somewhere that Bhattapada
(Kumarila Bhattar) would be born in Tiruchuzhi as Ramana. While the devotees in the Asramam were searching for these references,
Sri Bhagavan Himself said, 'Nayana (Kavyakanta Ganapati Muni) said that Skanda (Lord Subrahmanya0 was born first as Kumarila
Bhattar, then as Jnana Sambandhar and in the third birth as Sri Ramana.

The appellation, 'dravida sishu' used by Sri Sankara in Soundarya Lahari refers to Jnana Sambandha, doesn't it? Therefore
Sambandha must have existed prior to Kumarila Bhattar who was a contemporary of Sankara. Nayana said that Sambandha
was of a later date than Kumarila Bhattar, who was of a later date than Kumarila Bhattar. One is not consistent with other.
One is not consistent with the other. Which of the above versions is the authority for the aforesaid lecturer's statement is not
known.'

Surprised at these words which were meant to throw everyone off guard, I said, 'Why so much discussion about it? We may ask
Sri Bhagavan Himself.  Doesn't Sri Bhagavan know who He is? Even if He does not tell us now there is His own reply to the song,
asking 'Who is Ramana?" written by Amritananda Yatiindra while Sri Bhagavan was residing on  the Hill.

Sri Bhagavan replied: 'Yes, yes, with the smile of approval on His face, waited for a while, and then said, 'Amritananda is a peculiar
person. He is very interested in all matters. When I was on the Hill he used to come now and then and stay with me. One day I went
somewhere.; By the time, I returned he had composed a verse in Malayalam, asking, 'Who is Ramana?' left it there and went out.
I wondered what was written on the paper, so I looked at it and found out. By the time he returned I composed another verse and
put the paper back.  It is a reply in Malayalam. He likes to attribute supernatural powers to me. He did so when he wrote my biography
in Malayalam. Nayana had it read out to him, and after hearing it, tore it off, saying 'Enough, enough!' That was the reason for his posing this question to me. He wanted to attribute some supernatural powers to me, as Hari or Yati, or Vararuchi, or Isvsara. I replied
in the manner stated in the verse.  What could they do? They could not answer. A Telugu translation of those verses is available, isn't it?  (It is there in Sri Ramana Leela of Krishna Bhikshu).

Amritananda's question: Who is this Ramana in the Arunachala Cave, who is renowned as the treasure of compassion? Is he
Vararuchi? or Isa Guru? or Hari? or Yatindra?  I am desirous of knowing the Guru's Mahima.

Bhagavan's reply: Arunachala Ramana is the Paramatma Himself who plays about as Consciousness in the hearts of all living
beings from Hari downwards. He is the Supreme Being, It will be clear to you if you open the eye of Jnana and see the Truth,
by entering into the Heart Cave. 

(The Tamizh verses of the two are available in the latest edition of Sri Ramana Nool tirattu, Complete Works.)

******

Arunachala Siva.                   
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on January 19, 2013, 10:48:52 AM
85. DRAVIDA SISU:

Yesterday, Sri Bhagavan said that Sankara sang about Sambandha in Soundarya Lahari, referring to him as 'dravida sisu' didn't he?
Last night I took out Soundarya Lahari with a Telugu commentary and saw the sloka written by Sankara about Sambandha which is
as follows:

O Daughter of the Mountain, I fancy that the ocean of the milk of poesy rising out of Thy heart verily caused the milk of Thy
breasts to flow. On swallowing this milk given by Thy Grace, the Dravidian child became a poet among great poets.

The Telugu commentary stated that the words 'dravida sisu' in the sloka meant Sankara himself. On the next day, I mentioned this
to Bhagavan. Sri Bhagavan replied, 'The Telugu commentators must have stated it wrongly. The Tamizh Soundarya Lahari stated that
the words 'dravida sisu'  meant Sambandha and not Sankara. And He sent for the Tamizh book and red out all that was written in
it about the reason for Sambandha receiving the title dravida sisu and explained to us as follows:

Sambandha was born in an orthodox brahmin family in the town of Sirkazhi. The parents were Sivapada Hridayar and Bhagavatiyar.
The parents named the child ALudaya Pillaiyar. When the child was three years old, one early morning, the father took him to
to Tiruttoni Appar Kovil. There in the tank, when he was taking bath, he immersed into the tank for repeating the aghamarshana mantram. When the child on the steps, could not see his father, he cried, Father, Father! Parvati and Lord Siva appeared in the sky,
seated on the sacred bull and gave darsan to the child. Siva directed Parvati to give the boy a golden cupful of her breast milk, the
milk containing Siva Jnana. She did accordingly. The boy drank the milk and became free from sorrow and the divine couple disappeared.

Having drunk the milk of Jnana, and feeling quite satisfied and happy, Sambandha sat on the tank steps with milk dribbling from the
corners of his mouth. When the father came out of the tank after his bath, he saw the boy's condition and angrily asked, flourishing a cane, 'Who gave you milk? Can you drink milk given by strangers? Tell me who that person is or I will beat you.

Sambandha immediately replied by singing, ten Tamizh verses. The gist of the first verse is: 'The Man with kundalas (sacred ear rings),
the Man who rides the sacred bull, the Man who has white moon on His head, the Man whose body is smeared with the ashes of the
burning ghats, the thief who has stolen my heart, He who came to bless Brahma the creator, when the latter did penance, and He who
occupies the sacred seat of Brahmapuri, He, My Father is there, and She, my Mother who gave me milk is there!' So saying he described
the forms of Siva and Parvati as he witnessed with his eyes and who gave him milk to drink and also pointed towards the temple
tower.

It was clear from the verses, that the people who gave milk to the child were no other than Parvati and Lord Siva. People gathered round. From that day onwards the boy's  poetic flow began to run unimpeded. That is why Sankara sang, Thava Stanyam Manye...
The commentators therefore decided that the word dravida sisu referred to Sambandha alone. Nayana also wrote of him as dravida
sisu in Sri Ramana Gita.

******

Arunachala Siva.

                   
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on January 20, 2013, 01:13:52 PM
90. The Jnani's Mind is Brahman Itself:

I went to the Hall at about 7.30 this morning. It was all silent inside. The aroma of the burning incense sticks coming out of the
windows indicated to the new visitors that Bhagavan was there. I went inside, bowed before Sri Bhagavan and then sat down.
Sri Bhagavan who was all along leaning on a pillow, sat erect in the Padmasana pose. In a moment His look became   
motionless and transcendent and the whole Hall was filled with lustre. Suddenly someone asked , 'Swamiji! Do the Jnanis
have a mind or not?'

Sri Bhagavan has cast a benevolent look at him and said, 'There is no question of one realizing Brahman without a mind;
realization is possible only if there is a mind;  mind always functions with some upadhi; there is no mind without upadhi.
It is only in connection with the upadhi that we say that one is a Jnani. Without the upadhi, how can one say that someone is
a Jnani? But how does the upadhi function without a mind? It does not. That is why it is said that the Jnani's mind that the Jnani's
mind itself is Brahman. The Jnani is always looking at Brahman. How is it possible without a mind? That is why it is further said that the
Jnani's mind is Brahmakara and akhandakara. But in reality his mind itself is Brahman.

******

Arunachala Siva.       
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on January 21, 2013, 10:40:32 AM
91. MAYA:

The same devotee who questioned Sri Bhagavan yesterday again asked Him this afternoon about illusion, Maya: 'Swami, all
the innumerable varieties of things that appear to the human mind to be real, are mere Maya (illusion), aren't they? Will the
illusion disappear if they are all discarded?'

Bhagavan replied: 'Illusion will continue to appear as illusion, so long as the idea that oneself and Isvara are two different entitites
persists. When once that illusion is discarded and the individual realizes that he is Isvara, he will understand that Maya is not something
distinct and separate from his own Self., Isvara exists without and distinct from illusion. But there is no illusion without Isvara.'

'Therefore that illusion changes into pure illusion, doesn't it?' asked the questioner. Sri Bhagavan replied, 'Yes! It amounts to that;
unless the individual self is existent how an one realize Isvara? There is no self, unless the illusion is there. When once the individual
realizes who he is, the evil effects, i.e, 'doshas' of illusion do not affect him. Call it pure illusion, or anything else you like. That is the
essential thing.'

*****

Arunachala Siva.             
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on January 22, 2013, 01:12:59 PM
93. SADHANA IN THE PRESENCE OF THE GURU:

Today, I reached the Hall at about 3.00 pm. Sri Bhagavan was at leisure, answering questions asked by some devotees. One
of the questions was: 'Swami, they say that japa and tapas performed in the presence of Bhagavan yield greater results than
usual. If so, what about bad actions done in your presence?'

Sri Bhagavan replied, 'If good actions yield good results, bad actions must yield bad results. If the gift of a cow in Kasi yields great
punya (virtue) to the donor, the slaughter of the cow  there result in great papa (sin). When you say that a little virtuous action\
done in a holy place yields enormous benefits, a sinful action must likewise yield enormous harm. So long as the feeling that you
are the doer, you must face the consequences of your actions good or bad.'

..........

Arunachala Siva.     
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on January 23, 2013, 12:40:09 PM
95. Telugu Venba:

The magazine, Thyagi published last month, a review on the recently printed Tamizh puranam called Tiruchuzhi Puranam. In the
review they had included three verses, taken out from the book called Tiruchuzhi Venba Andati, for purpose of comparison.
Encouraged by the Sarvadhikari, I wanted to read the review and therefore took the magazine from Sri Bhagavan about ten
days ago.

The Venba is  poetry with double meanings. Since it is in praise of Bhuminatha (Siva) it is pleasant to hear it sung. I was seated in
the Hall, staring at the magazine. Sri Bhagavan felt that I would not be able to understand it, and go gave me the gist of the three
verses:

Bhuminatha is the name of God in Tiruchuzhi temple and Sahaya Valli, the name of the Goddess.  This local purana is included in
the Skandam undedr the name of Tiirsulapura Mahatmyam.

O Bhuminatha! All the gods in the heavens praised you as a hero unaided, on the assumption that you achieved victory over
Tripurasuras. But you are Ardhanareeswara, half man and half woman; so what would you have achieved in the fight against
Tripurasuras, if you had not been aided by the Goddess Sahaya Valli? The left side of your body is hers. Could you have stretched
your bow if you had not been aided by her?'

You are immobile as you are in the form of a Hill; without the aid of the Goddess Sakti, what could you achieve? Therefore, it is
not true to say you are a hero, unaided. You cannot achieve anything without the aid of Sahaya Valli. That is the other meaning.
There are many other varieties of special meanings included in those writings.

Thus Sri Bhagavan completed the narration, in an ecstasy of devotion.

****

Arunachala Siva.                   
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on January 24, 2013, 12:49:13 PM
69. BRAHMAN IS REAL -- THE WORLD IS AN ILLUSION:

Sometime ago, a new arrival to the Asramam asked Sri Bhagavan something in English, which I could not follow, being ignorant
of the language. But Sri Bhagavan replied in Tamizh and I give below His reply to the extent that I am able to grasp:

Sri Bhagavn said: "It is said that Brahman is real, and the world an illusion; again it is said the whole universe is an image of
Brahman. The question arises: how are these two statements to be reconciled? In the Sadhaka stage, you have got to say
that the world is an illusion. There is no other way, because when a man forgets that he is the Brahman, who is real, permanent,
and omnipresent, and deludes himself into thinking that he is a body in the universe which is filled with the bodies that are transitory,
and labors under that delusion. Why? Because his vision which has forgotten its own Self, is dwelling in the external material universe
and will not turn inward to introspection unless you impress upon him that all this external, material universe is unreal. When once
he realizes his own Self, he will come to upon the whole universe is Brahman. There is no universe without his Self. So long as a man
his own Self which is the origin of all, but look only at the external world as real and permanent, you have to tell him that all this
external universe is an illusion.  You cannot help it.

.........

Arunachala Siva.           
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on January 25, 2013, 12:56:43 PM
96. Ekatma Panchakam:

In my last letter I wrote to you abut Telugu Venba. I felt that it would have been better if Sri Bhagavan had composed some more
verses, but kept quiet for the time being, as I felt I should not ask unless a suitable opportunity presented itself. When I reached
the Hall in the afternoon of the 16th, Sri Bhagavan was talking to a devotee about Venba meter. He saw me and began to explain
the differences between Tamizh and Telugu chandas and said, 'It seems once Guhai Namasivaya Swamy decided to compose at the
rate of one venba per day. That would be about 360 verses in a year. He composed a number of verses accordingly, some had been
lost and a number of verses were printed by his devotees. Quite a number of them are available now.'

'Will not be beneficial to the world if Bhagavan also composes similarly?' said the devotees. 'I do not know why, but my mind
refuses to move in that direction. What am I to do?' replied Bhagavan. 'But they are so few! If some more are composed, and if the
relative chandas is constructed, it will be a new treasure for our language,' I said.

.......
I went out and began writing something sitting in front of the verandah. But you see, Bhagavan is full of kindness. As soon as I left
the Hall, it seems He composed a venba and read it out to the devotees. He saw me in the evening as he was going out, looked at me,
and said, 'Here is another venba I have just now composed. You may see it.'

Overwhelmed with joy, I looked at it and kept it. Bhagavan translated it in Tamizh and told Muruganar, 'Am I well read in Telugu?
That is why I try to avoid writing in Telugu, but she keeps on asking. Therefore I had to write.

Sri Bhagavan composed that night one more Venba. That made it five in all. They may be called Atma Panchakam. But Sri Sankara
has already composed something under the same name. Let us therefore call them Ekatma Panchakam.

Thus was born Ekatma Panchakam in Telugu and Tamizh and that afternoon a lady devotee sang the verses in the Hall.

*****

Arunachala Siva.             
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on January 26, 2013, 10:36:07 AM
97. BIRTH:

Sri Bhagavan said: 'On one of my birthdays, while I was in Virupaksha Cave, proabably in 1912, those around me insisted on cooking
food and eating it there, as a celebration of the occasion. I tried to dissuade them, but they rebelled saying, 'What harm does it do
to Swamiji if we cook our food and eat it here?' I therefore left it at that......

After cooking and eating, Iswara Swami who used to be with me those days, said, 'Swamiji! This is your birthday. Please compose
two verses and I too will compose two.'  It was then I composed these two verses, which I find in the notebook here. They run
as follows:

1. You who intend to celebrate the birthday, first ascertain as to whence you were born. The day that we attain a place in that
everlasting life which is beyond the reach of births and deaths in our real birthday.

2. Even on those birthdays, that occur once a year, we ought to lament that we have got this body and fallen into this world.
Instead we celebrate the event with a feast. To rejoice over it is like decorating a corpse. Wisdom consists in realizing the Self and
in getting absorbed therein.

Then I asked, 'What did Iswaraswami write?' He said, 'Oh, He! He wrote, praising me as an Avatar and all that. That was a pastime
with him in those days. He used to compose one verse and in return I used to compose one, and so on. We wrote many verses,
but nobody took the trouble to preserve them. Most of the time, we two were alone in those days.

On my request to give me a Telugu translation of those birthday verses, He wrote one and gave it to me.

*******

Arunachala Siva.                 
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on January 27, 2013, 01:18:19 PM
99. GURU SWARUPAM:

This afternoon a Tamizh youth approached Sri Bhagavan, and asked, 'Swamiji, Yesterday morning you told the Gujarati lady
that renunciation means internal renunciation. How are we to attain it? What is internal renunciation?

Sri Bhagavan: Internal renunciation mans that all vasanas should be subdued. If you ask me, 'How to attain that?" my reply is
is, 'it is attainable by sadhana.'

Question: Sadhana requires a Guru, doesn't it?

Bhagavan: Yes. A Guru is required.

Question: How is one to decide upon a proper Guru? What is the Swarupa of  a Guru?

Bhagavan: He is the proper Guru to whom your mind is attuned. If you ask, how to decide who is the Guru and what is his
Swarupa, he should be endowed with tranquility, patience, forgiveness, and other virtues capable of attracting others, even by a
mere look, like the magnetic stone, and with a feeling of equality towards all --- he that has these virtues is the true Guru. If one wants
to know the true Guru Swarupa, one must know his own Swarupa first. How can one know the true Guru Swarupa, if one does not know one's own Swarupa first? If you want to perceive the true Guru swarupa, you must first learn to look upon the whole universe as
Guru rupam.  One must have the Gurubhavam towards all living beings  It is the same with God. You must look upon all objects as God's rupam. How can he who does not know his own Self perceive Iswara rupam or Guru rupam? How can he determine them? Therefore,
first of all know your own real Swarupam.

.......

Arunachala Siva.       
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on January 28, 2013, 10:54:13 AM
101. DELUSION AND PEACE OF MIND:

.........

There was a Pandit among them. He asked, 'Life itself becomes extremely hard in some places. How is one to perform sadhana
in such places?'

Bhagavan replied: "The place is within you. You are not in the place. When you are in all places, where is the question of difficulties
in some places, and not in others? All are within yourself. How can they cause you difficulties?'

'But we get no peace of mind at all in some places,' he protested and Sri Bhagavan replied: 'That which always exists is Peace.
That is your natural state. You are not able to recognize your natural state. You get deluded by aberrations which are unreal
\and feel sorry that there is no peace. If you realize your self, all places will become equally suitable for sadhana.' 

*****

Arunachala Siva. 
 
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on January 29, 2013, 01:11:36 PM
162. The Sleeper in the Cart:

.........

'Are there three paths for going round the Hill?', asked some devotee.

Bhagavan said: 'Yes. The one is the road, the other is along the foot of the Hill and beyond is jungle path.'

'So Bhagavan used to wander along all those paths?' asked the devotee.

Bhagavan said: 'Why along three paths only? I might even say that there is no place on the Hill, that I have not set my foot on.
There are innumerable Ayurvedic herbs on the Hill. There are waterfalls in several places. That is why it is said, that this Hill is
the abode of siddhas. Sometime ago, a geophysicist came here to find out how old this Hill is, and when he wrote to us on his
return to his native place, he asked us to send him some stones as specimens. They were sent and on receiving them, he compared
those stones with some other mountains (like the Himalayas) and found that those from Arunachala were older. He himself wrote to
us about it.'

Arunachala Siva.   
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on January 30, 2013, 12:16:40 PM
167. The Passing Away of Mahatma Gandhi:


(Today is the death anniversary of Mahatma Gandhi)

Yesterday, Harindanath Chattopadyaya (a brother of Sarojini Naidu) showed a photo of Mahatma and said, 'It is a pity that there
was never any meeting between Gandhi and Sri Bhagavan.'

Bhagavan: Sometime ago, he came to Tiruvannamalai. A meeting has been arranged for him to be held on the road around the Hill,
beyond the Asramam.  People here thought that he would come to the Asramam on his way back, but owing to the pressure of the
crowds, it was impossible, and he went away direct to the railway station. It seems that he very much regretted this afterwards.
Shankarlal Banker was very keen on bringing him here, and in 1938, when Rajendra Prasad and Jamnalal Bajaj came here and saw
Skandasramam, they wanted to induce the Mahatma to stay there for sometime. But it did not happen. If at Sabarmati, or at Wardha,
anyone said that he was mentally depressed, the Mahatma used to say, 'Go to Sri Ramanasramam and come back after a month's stay there.' When Ramaswami Reddiar went to see the Mahatma immediately after taking office as Chief Minister of Madras State, the
Mahatma, it seems, asked him for how long he had been going to Sri Ramanasramam. When he answered that he had been going for
over thirty years, the Mahatma said, 'Is that so? I have tried thrice, but so far have not been able to go there.' What could he do?
How could he come here when he was not left alone for one moment?'

******

Arunachala Siva.     

     
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on January 31, 2013, 12:25:43 PM
168. Equality:


My nephew had come from London and is here. On the evening before leaving, he went to the bazaar to buy raisins, dates and other
fruits, for offering to them to the Asramam.

The kitchen people asked me to serve them myself and as I had no experience of serving in the dining hall, I took them to Bhagavan
first. It a tone showing that He was not pleased, He asked me what it was. I told Him that my nephew had brought some fruits. Bhagavan
nodded, 'All right. Give me one of each variety.' After serving Bhagavan accordingly, I served others likewise. But towards the end,
it was found that one a few bananas were left and and so one of the attendants cut them into small bits and served them equally to the last ten people.

With an expression of disgust, Bhagavan said, "This is what I don't like. Why do you serve them when  you cannot give the same
quantity to all people?'

.........

'I am sorry' I said, later, 'I was new and so made the mistake.'

Bhagavan said: That is alright. That is why I am telling you. If you serve Bhagavan after you serve all the others, there will be equal
distribution.  If by chance nothing remains, it does not matter, even if I do not get anything.

****

Arunachala Siva.   
   
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on February 01, 2013, 01:15:55 PM
169.  Nihilists and Advaitins:

When I went into  the Hall in the morning, everything was quiet. The smoke of the incense sticks enveloped the whole atmosphere,
and a sweet smell was emanating from all sides. Sri Bhagavan had finished reading the newspapers and was sitting in a calm
attitude. Krishnaswami was winding the clock. Unexpectedly, someone asked, 'Nihilists and Advaitins go on arguing among themselves
without end. What exactly are their differences?'

The clock stuck the hour 'tung, tung'. With a smile, Sri Bhagavan said, 'You want to know the differences of opinion? Look here.
Just now, the clock has been wound; it has been working; and has struck the hour. There must be someone to wind the clock.
Otherwise, the clock will not work.' - this is what Advaitins say. "It is admitted that that there must be someone to wind the clock.
There must be some one to give the power or the ability to that someone, and so on. If we proceed on that basis, there will be
no beginning and no end, and so there is no such person as a  doer (karta), say the Nihilists. These are the differences of opinion.

........

The advaitins say that though there is a doer for the innumerable varieties of activities that go to make up the world, none of is them is
different from that which IS, namely Existence, Sat. So the Advaitins say that there is a doer as an efficient cause.

............

Arunachala Siva.     
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on February 02, 2013, 03:21:46 PM
110. VISIONS IN DREAMS:

The day before yesterday, at about 8 or 9 in the morning, an elderly man of a middle class family, who knew Ayurveda, came to
Sri Bhagavan, prostrated before Him and said, 'Swami, this is good for phlegm, take it.' He wanted to give some medicine. When
the attendants tried to prevent him from giving it, Bhagavan stopped them and took the medicine. He told the attendants: Look,
he used to give some medicine or other now and then from the time I was living on the Hill. Let him give it. Perhaps he had some
dream.

With evident pleasure, the old man said, 'I have not had any dream now, Swami. You used to have excess of phlegm at this
time of the year, didn't yo? So I have brought it.  So saying, he bowed and went away.

As soon as he left, a devotee asked, 'What about the dream you referred to?' Bhagavan replied: Oh, that! While living on the Hill,
one evening I casually asked Pazhaniswami if he had a lime fruit. He said, No. I said, 'If so, don't worry.

It seems that every night this person dreamt that I had asked him for a lime fruit. Next morning, as I came out, he was already
there and said, 'Swami, take this lime fruit. Yesterday, 'I asked him (Pazhaniswami)  if he had one. How did you know about it?"         
In reply, he said, 'You appeared to me in my dream and told me that you wanted a lime fruit. That is why I brought it now.' And
he placed the fruit on my hand. That is how it happened.'

The devotee asked, 'Is it a fact that Bhagavan appeared to him in a dream?'

Bhagavan replied with a smile, 'I don't know. Who knows? He said so, 'That is all.'

..........

Arunachala Siva.
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on February 03, 2013, 10:50:07 AM
170. Bhagavan's First Manuscript:

When I was copying out Part II of these letters, beginning with 'drishtim jnanamayim kritva', I did not know where exactly
the stanza occurred. I therefore went to the Asramam a little earlier than the usual to ask Bhagavan. Bhagavan was seated
at leisure and I approached and enquired in what book the stanza was to be found. He kindly told me that it was in the Tejobindu
Upanishad and that Sankara had written the same thing in his Aparokshanubhuti of which the relative stanzas were:

"that the aim (drishti) is not to concentrate on the tip of nose or between the eyebrows. It should be to concentrate on the
place where all the attributes of the seer, the seen and the act of seeing are dissolved. The meaning is that, when the aim,
jnananmya, that is Realization is attained through meditation enabling a man to understand his own nature and to see the way
to be united with the Supreme Spirit, then the whole universe appears top be full of Brahman."

The Aparpokshanubhuti was in the library, but I hesitated to take it from there as I have to ask somebody to get it. At the same
time, I did not remember the stanzas in full and was wondering what to do. Sensing the situation, Bhagavan asked one of the
attendants to take out Pazhaniswami's small notebook which was in the drawer. The attendant took it out, shook the dust off,
and handed it to me. It is a very small notebook, written in Malayalam characters. Bhagavan took a pen and paper to write.
"There is a copy of Aparokshanubhuti in the library, I think", I murmured.

'Why bother?' said Bhagavan. 'I will write it out myself'. And so saying, he copies the two stanzas from the note book. I was
overwhelmed with joy and asked Him, 'Have you copied down their meaning in stanzas of your own?'

'I merely copied them from the book', said Bhagavan. '

Stanzas have been copied en bloc from the Upanishads. Pazhaniswami
asked me to copy out and give him some stanzas of Sankara, but where were notebooks or paper with us  at that time?
I collected every scrap of paper I could, stitched them together into a note book, wrote out the stanzas and gave them to him.
In this small note book, selections from about ten books of Sankara have been written.'                   

.........

'Did you write this from Nagari script?'  asked another devotee.

'Yes', Bhagavan told him, 'and that too, only because Pazhaniswami asked for it. At that time, and even afterwards, I did not
write anything of my own accord.......This book is the first. And He showed the book to us all.

********

Arunachala Siva.       
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on February 04, 2013, 01:31:49 PM
171. Kailasa:

This morning a devotee brought an old copy of the Periya Puranam, and gave it to Bhagavan. Reading the story about Sundaramurti,.
going to Kailasa,  Bhagavan said:  It seems that Sundaramurti found that after his own arrival, the Chera King, has arrived on a
horseback almost immediately. The Raja asked him, 'How did you come here without my calling? So saying, Bhagavan read a verse from
it. A Tamizh youth, who was present said, 'Where is that Kailasa, Swami?' 'Kailasa! It is at very place where we are. First of all,
tell me where we are', said Bhagavan.

'That is not it, Swami. The Kailasa of which you have just read, that Sundarmurti had gone to; Does it really exist? If so, where is
it? Please favor me with a proper reply', said the young man.

'I have told you already,' said Bhagavan. 'We have come here now. From here we will go to some other place. If all that is true,
then that also is true. There, also, a Swami will be found seated on a raised pedestal.  Just like this, there will be devotees around.
They ask something. He replies something. That will also be like this. If you look at the thing from the point of view of the body, that is
how it is. If, however, you look at it  from the point of truth, wherever  we are, it is Kailasa. There is no question of being born or
growing and dying. When we realize that there is nothing real in this world, Kailasa is everywhere.'

******

Arunachala Siva.
           
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on February 05, 2013, 01:12:50 PM
172. EDUCATED PEOPLE:

Yesterday, Sri Sarvepalli Radhakrishnan and family came here. Having had Sri Bhagavan's darshan, they went to the great
Arunachleswara Temple in the town and after taking food and rest, came to Sri Bhagavan to take leave of Him. Bhagavan
graciously nodded His head, giving them leave to go. Having known ladies of the party, I went to their car to see them off
and then came back to the Hall. I sat down and Bhagavan asked if they had gone. I replied in the affirmative. "Ten Years ago,'
said Bhagavan, "they were here; Pravananda Swami is a first cousin of his."

After a short while, Bhagavan noticed that the European and the Gujarati ladies sitting by me were asking me something, and so
enquired what they were saying. I said that they were enquiring as to whether Radhakrishnan had asked Bhagavan any questions.

'I see', said Bhagavan, 'No, they are well read people, they know everything. What is there for them to ask?'

.............

Arunachala Siva. 
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on February 06, 2013, 01:40:11 PM
175. WHAT IS DELIVERANCE?

At 3 O clock this afternoon, an Andhra youth with a sad face, approached Bhagavan and said, "Swami, I have just a request to make
if you will allow me to mention it. I have just come from Bangalore. I do not know how to meditate in order to attain deliverance and
so am worried. You must put me in the way and help me to realize it."

"What are you doing now?" asked Sri Bhagavan.

"I am doing nothing now, Swami. That is why I am praying to you to tell me how I should meditate?" said the young man.

"Why do you want to meditate? What is deliverance? What is it you want to realize? Why has the idea come to you at all?" asked
Bhagavan.

Poor man, he could not say anything and so was silent. It was however clear from his face that he was worried over something.

After waiting for a while, Bhagavan, with a compassionate look, said, "Keep your mind steadily on your family deity, discard outside
thoughts and meditate, or keep the Self itself before your mind and meditate. If that is done, that which comes from outside will
gradually disappear and meditation alone will remain. You need not meditate separately. The meditation on the Self will steady
itself and will remain constant. What IS, is meditation. There is no such thing as attaining deliverance. Getting rid of extraneous
thoughts itself is deliverance. Breath control and other spiritual practices are only for concentrating the mind, on the one thing. Breath
control keeps the wandering mind within the body. If breath is controlled and kept within for a while, it helps in practicing Self Inquiry.
If the family deity or some other form is meditated upon, the mind becomes controlled of its own accord. Where that is done repeatedly
the meditation itself leads on to the realization of the Self. You will not then have the duality of the doer and the thing done. All becomes one's natural state (swarupa) only."

****

Arunachala Siva.
               
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on February 07, 2013, 10:40:54 AM
198. FAITH:

Bhagavan said, 'Sometime ago, Muruganar wrote two verses in Tamizh in praise of Vishnu. One is Kayikam (pertaining to the body)
and the other is a Vachikam (pertaining to the word of mouth).    The gist of the verses is:

1. Swami, you took Varaha Avatara (the incarnation as a boar), lifted the earth which was submerged in water and saved the people.
How could I, one of the inhabitants of the earth, praise you suitably for the great good you have done me?

2. The world was one great ocean (ekarnavam) when the devatas prayed to you to save them. You then took the shape of
hamsa (swan) and when with both wings fanned the water, the water gave way and the earth came out of it. For what you have
done for us, how can I sufficiently praise you?

After writing those two verses, he insisted on my writing the third one Manasikam (pertaining to the mind).  So I could not help
writing it. It was only then that I wrote the verse the purport of which is:

O Swami, to relieve the burden of the earth, you took the avatara of Krishna and by your teaching through Gita, like, 'whenever
there is decline of righteousness, for the protection of the virtuous you assured us that you would have several other incarnations.
To praise such a Lord and his various forms, Who am I?

These words of praise or Who am I? have several meanings and could be interpreted in different ways by different people.     

...........

Arunachala Siva.       
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on February 08, 2013, 04:15:06 PM
199. Sankara's Atma Bodha:

By the 27th instant (July 1948), all the sixty eight stanzas got translated into verses and on concluding the work, Sri Bhagavan said:
'These stanzas were written in Malayalam script in that small notebook which, as I said, was our first  possession  forty years ago.
But somehow it never occurred to me then to translate them in Tamizh.'

A devotee said, 'For everything the right time must come.'

Bhagavan with a smile said, 'Yes, that is so. If I write one thing now another presents itself. How is it I feel I have read this before?
Is it possible that someone has already written this?'

Muruganar said: No one has written it in Venba meter. What surprise is there if one verse after another occurs to Bhagavan?
It is said that in every kalpa, the Vedas appeared as though they were standing before Brahma. This is also like that.'

............

Arunachala Siva. 

 
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on February 09, 2013, 01:13:25 PM
200. Appropriate Teaching.

As Bhagavan was going out this morning at a quarter to ten, His body faltered a little. The attendants hesitated to touch Him
to enable Him to steady Himself, as they knew He would not like it. An old devotee who was walking by His side at the time
tried to hold Him up. Warning him against that, Bhagavan coolly said: "You all try to hold me from falling down but actually throw
me down. Enough of it. Please take care that you don't fall down yourself." These words are pregnant with great meaning, though
it would appear that Sri Bhagavan was saying something commonplace, there was a great truth in those words, and I therefore made
a note of them then and there.

In the meantime, Bhagavan returned and sat down in His usual place. Even before that, a young man had come there in a huff,
into the Hall. After some attempts he said, 'Swami, I have got a question in my mind. Can you tell me what that question  is? Or
do you want me to ask it?'

Bhagavan said: Oho! That is what is the matter, is it? Sorry. I do not have such powers. Being a capable person, you may be able to
read other's thoughts. How can I get such powers?

The young man said: What then is your greatness if you cannot do that much? But others who were there prevented him from saying
that.

Bhagavan later said:  Instead of trying to test me, why does he not test himself and find out who he is? Would that not be much
better?

******

Arunachala Siva.         
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on February 10, 2013, 10:15:23 AM
200. Appropriate Teaching:

(another conversation)


A gentleman, who happened to be sitting by the side of the young man (mentioned in the last post) took up the thread of the
conversation and said, "Swami, you say that finding out the Self is the greatest thing in life. But for finding it out, is the Nama
Japa (repeating the name of the Lord) good? Can we attain moksha in that way?"

Bhagavan said: Yes. It is good. That itself will take you in due course to the goal. The repeating of the Name is to remove all
extraneous things. Then everything extraneous disappears and what remains is the Name alone. That which remains is the Self
or God or the Supreme Being. Nama Japa means we give a name to God and call Him by that name. You give Him the name which
you like most.

The devotee asked, "Will Iswara manifest Himself if you give Him some name and pray to Him to appear in a particular form?"

Bhagavan: Yes. He will answer your call by whatever name you call Him and will appear in whatever form you worship Him.
As soon as He manifests Himself you ask something. He grants the boon and disappears, but you remain  where you were."

I said, "I suppose Bhagavan will also do likewise, if we ask Him some material benefits." 

Without taking any heed of what I had said, and by way of avoiding the question, Bhagavan said, "That is why God is afraid of
manifesting Himself. If He comes, the devotees will ask Him to give away all His Powers and retire. Not only will they say, 'Give
everything to us', but also will say, 'Do not give them to anything else.' That is the fear. That is why God delays in coming to His
devotees."
         
Another devotee: Is it the same thing with Mahatmas?

Bhagavan: There is no doubt about it. If any lenience is shown to people, they begin to exercise authority on Mahatmas.

******

Arunachala Siva. 
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on February 11, 2013, 10:52:42 AM
202.  LOVE FOR ANIMALS:

At 3 O clock this afternoon, while we were discussing something in Sri Bhagavan's Presence, a stranger came to the
Asramam with a platter full of fruits. It seems that on the way to the Hall, some monkey came, snatched some of the fruits,
and escaped. Hearing the noise outside and realizing what had happened, Bhagavan laughingly said that the monkey took
away its portion of the fruit as it was afraid we would not otherwise give it. We all laughed.

While this was going on, a female monkey with a babe at her breast, approached the fruit basket. People near the basket
shouted its way. Bhagavan said, 'It is a mother with a child. Why not give her something and send her away?' But He was
not sufficiently audible, and so the monkey got frightened, went off and hid herself in a tree. Bhagavan full of pity and kindness,
said, "Is this fair? We call ourselves sannyasins. But when a real sannyasi comes, we drive him without giving him anything. How
unfair? We want to eat for years and live. We store things in a room, lock it and keep the keys with us. Has the monkey got a house?
Can it put anything by for the morrow? It eats whatever it can get and sleeps on whatever tree available. It carries the child under
its belly, wherever it goes, until the child is able to walk about, when it leaves the child to itself. Who is a real sannyasi, the monkey
or ourselves? That is why the male monkey took its share on the way itself. That was a male and could do it with impunity. This is
a female. What can she do?"

So saying, Bhagavan began calling the monkey cajoling. The monkey came on to the side of the couch and stood there. In an endearing
manner, Bhagavan gave her all the fruits she wanted and sent her away.

contd.,

Arunachala Siva.               
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on February 12, 2013, 10:36:21 AM
203.  WHAT IS HAPPINESS?

Taking up the thread of conversation (reg: whether wheat is good or rice is good for Sri Bhagavan),  another devotee said:
'Our only anxiety is that Sri Bhagavan's body should be healthy.'

Bhagavan: "Yes. It is true. But what is health and what is happiness? does happiness consist in eating only? Take the case of
a Maharaja. Everyday he has rich and delicious food cooked for him. But he is always sick; always suffers from indigestion. He
has not taste for food. He cannot digest what he eats and suffers from stomach ache also. He can't sleep, even though he has a
fine cot, nice silk curtains and soft cushioned bedding. What is the use? He is always worried about one thing or another. A coolie
is happier than that king. He eats and drinks whatever he can afford and sleeps soundly without any worries. As ye works with
the sweat of his brow he gets first class appetite. With that appetite he relishes food like nectar even if he takes only gruel. He
has nothing to lay by for the morrow and so he has no worries about safeguarding his belongings. He lies down comfortably under
some tree or other and enjoys sound sleep."       

The devotee said, 'But then he does not think that he is a happy man.'

Bhagavan: "That is the trouble with the world. The one who sleeps under the tree looks at the palaces and mansions and regrets
that he does not have those pleasures. But he is the really happy man.  Once I saw a coolie here. Till noon he was doing hard
labor by digging the earth and throwing it on the road. He was sweating profusely all the time and was tired. He became hungry.
He washed his legs, hands and face in the tank, sat on a slab and opened the pot containing his food. It was full of cooked rice, with
a little soup sprinkled on it. He took out three handfuls of that rice and swallowed it with evident relish. Nothing was left over. He
washed the pot, drank some water, and dozed away under the tree, with one of his arms serving as a pillow. I then felt that he was
really a happy man. If one eats just to live, everything one eats gives strength. It is only when you live to eat that you become sick."

...........

******

Arunachala Siva.     
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on February 13, 2013, 10:17:34 AM
205.  ASTROLOGY:

A few days ago, an astrologer came here. At about 10 am. the day after his arrival, he asked Bhagavan several questions on
astrology and obtained suitable replies. I give below a brief report of their conversation:

Q!: Swami ! According to astrological science, predictions are made about coming events, taking into account the influence
of the stars. Is that true?

Bhagavan: So long as you have the feeling of egoism all this is true. When that egoism gets destroyed all that is untrue.

Q: Does it mean that astrology won't be true in case of of those whose egoism is destroyed?

Bhagavan: Who is there to say it won't be true? There will be seeing only if there is one who sees. In the case of those whose
egoism is destroyed, even if they appear to see they do not really see. The window is open. Even so there must be one to see.
Does the window see anything?

Q: If that ego were not there, how could the body continue to function from day to day?

Bhagavan: Yes. That is it, The body is a house for us. This house will be properly maintained only if you are in it. Hence we must
realize that we are keeping the house habitable only so long as we are in it and must never give up the knowledge that the house
is separate from the Self. The moment that is forgotten the feeling of ego comes in and troubles begin. Everything in the world
thus appears real and the destruction of that feeling is the destruction of the ego. When that ego is destroyed nothing of this world
is real. What is to happen will happen and what is not to happen will not happen.

Q: You say that what is to happen will happen and what is not to happen will not happen. If that is so, why should it be said
that good deeds must be done?

Bhagavan: If something good is done, it results in happiness. Hence people say good deeds must be done.

Q: Yes. That is why elders say that sorrow is adventitious.

Bhagavan: That is so. Sorrow is adventitious. It is only happiness that is natural. Every living being desires happiness because
his natural state is the embodiment of happiness. All sadhanas are for overcoming adventitious sorrow. ..........

Q: Is it possible to get immediate results by sadhana?

Bhagavan: Some yield immediate results and some do not. That depends upon the intensity or otherwise of the sadhana.

.........

****

Arunachala Siva.
                 
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on February 14, 2013, 10:45:32 AM
206. Atma Bodha and Life on the Hill:

Recently Sri Bhagavan Himself changed the verses of Atma Bodha which are in Venba meter into the Kalivenba meter by writing
them afresh. As they have now been printed in a book form, that since been the topic of frequent discussions in Sri Bhagavan's
presence.

Sri Bhagavan said: Once we started to go the summit of the Hill, with all the necessary things for cooking our food and eating
it whenever and wherever convenient. That was when we were in Virupaksha Cave..... By the time we reached Seven Ponds
(Ezhu Chunai) it was rather hot. So we bathed and then wanted to cook our food. We took out the cooking vessels and all the
food stuffs, such as dhal, salt and ghee and also arranged the fireplace. Then we found that we had not taken the most important
thing of all, namely matchbox.  The cave was too far away to go and fetch a matchbox. Everyone was terribly hungry. Some tried
to make fire by striking one piece of flint against another but without success. Some tried to rub one piece of wood against another
as they do in Yagnas for lighting the sacrificial fire, but that too was not successful. The second verse in Atma Bodha came to my mind,
namley:

"Just as you cannot cook whatever articles you may have unless you have fire, so also you cannot attain liberation unless you
have Jnana."     

After that, through some grass cutters, word was sent to Pazhaniswami who was in the cave and match box was fetched.

...........

............

******

Arunachala Siva.
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on February 15, 2013, 10:43:33 AM

208. Sadhu Sangam:

.........

Bhagavan related an incident that had occurred many years before.

It was in those days, that Chellamma came to me with a paper in her hand. When I looked at it out of curiosity, I found written
on it the following sloka in Sanskrit:

tr. If association with sages is obtained, to what purpose are the various methods of self discipline? Tell me, of what use
is a fan when the cool gentle south wind is blowing?

I translated it into Tamizh in verse form beginning with Sadhu sangathAl. Subsequently it was included in the Supplement
to Forty Verses, Verse 3.

.........
.........

*******

Arunachala Siva.
 
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on February 16, 2013, 12:55:21 PM
192. Embodiment of Compassion:

As the summer has set in, Bhagavan has started staying all the time in the Jubliee Hall only. At midday, when it is hot, the
attendants shift the sofa to the north where is a bower with crotons on either side and sprinkle water on khus-khus tatties
that are tied around. This afternoon, I happened  to go there at about 2 O clock. Sri Bhagavan was seated with a matty cloth
over His body and His head. There was no one there except Krishnaswami. He was standing behind with a sprinkler in his hand
which appeared to be full of rose water.  He opened the screw cap. From that sprinkler the rose water was sprayed on to Sri
Bhagavan like a light shower of rain and Bhagavan was rubbing His body with evident satisfaction. When He saw me coming
He said: Look ! They are doing abhishekam to me. So saying He covered His face with that matty cloth and said, 'They have
covered me with this wet cloth. They have tied tatties all around and are sprinkling water thereon. This place is now cool
like Ootacamund.'

..........
..........

*****   

Arunachala Siva.     
Title: Re: Letters from Sri Ramanasramam:
Post by: Jewell on February 16, 2013, 02:27:34 PM
Dear Sri Subramanian sir,

How sweet are words and actions of Bhagavan. When i read such stories they melt my heart. He was like some child,fully enjoying some usual things,with such innocent delight. Such a joy!

Thank You so much for these wonderful posts!

With love and prayers,
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on February 16, 2013, 03:25:22 PM
Dear Jewell,

Sri Bhagavan used to say that a Jnani is child-like but not childish. Full of innocence but do not prank.

Arunachala Siva.   
Title: Re: Letters from Sri Ramanasramam:
Post by: Jewell on February 16, 2013, 03:40:07 PM
Dear Sri Subramanian sir,

Yes,true. There us big difference betwean childish and child-like. But i dont know about pranks. It is the matter of some different quality. And it certainly depends what kind of pranks. Like in Krishna case.

With love and prayers,
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on February 17, 2013, 12:51:17 PM
227. ALL TAMASIC ARTICLES ARE FORBIDDEN FOR SADHAKAS:

........

Devotee: Are not horseradish (muLLangi) and drumsticks also forbidden (apart from onions, garlics etc.,) for sadhakas?

Bhagavan: Yes. Watermelon, horseradish, drumsticks, onions and  other similar vegetables are forbidden. The mind will be
clear and pure depending on the sort of food one eats, sattvic, or otherwise. If one overeats Sambhar, rasam, and boiled
vegetables one will have to belch Ho Ho and Ha, Ha and get worried about digesting it. If, however, one eats sattvic food
with only one side dish, one digests it easily and will be happy. Who pays attention to such advice.

Devotee :  Why do they not pay attention? It is rather strange.

Bhagavan: That is a fact. Nobody heeds such advice. Everyone says  he must bring for Sri Bhagavan laddoos and jielbis but no
one says rice and pepper water are better for Swami. They bring them all for Swami. But why does Swami require all these things?

.......

Arunachala Siva.   
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on February 18, 2013, 01:32:13 PM
193. The Deliverance of Cow Lakshmi:

.............

Ten minutes later, Bhagavan came into the shed saying, 'Is it all over?' and squatted by her side, took her face in both His
hands as though she were a little child, and lifted it and said: Oh Lakshmi, Lakshmi'. and then to us, controlling His tears,
He said, 'Because of her, our family (the Asramam) has grown to this extent.'

When all were praising Lakshmi, Bhagavan asked, 'I suppose the doctor has not troubled her much, did he? How did her life
cease? We told him all that had happened. 'That is all right. Did you notice this? The right ear is uppermost now. Till yesterday
she was lying down on her other side. So this ear had to come up. Look, in the case of people, who die n Kasi, people say Lord
Siva will whisper into the right ear.  Lakshmi too has her right year up.' said Bhagavan, and showed that ear to all people there.

By that time, crowds gathered. After a quarter of an hour, Bhagavan got up and said, 'Ramakrishna Swami has been saying that
for the last ten days that a good Samadhi must be built for Lakshmi.'  Bhagavan then went away to the Hall.

******

Arunachala Siva.           
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on February 19, 2013, 10:56:03 AM
196. DELIVERANCE TO A THORN BUSH:

One of the devotees who yesterday heard the verse written by Sri Bhagavan about the deliverance of Lakshmi (Cow), approached
Him this morning, and said, 'Swami, we ourselves see that animals and birds are getting deliverance in your presence. But is it not
true that only human beings can get moksha?'

'Why? It is stated that a Mahapurusha gave moksha to a thorn bush', said Sri Bhagavan with a smile. The devotee eagerly asked
who that great saint was and what was the story about the thorn bush.  Bhagavan then related this story.

In Chidambaram, there was a Jnani by the name of Umapathi Sivacharya. He was a poet and also a pandit. As he was in an
extraordinary state of spirituality, he did not pay much attention to the usual Brahmanical practices. Hence the pandits of the place
became angry with him, especially since he was a learned man and knew all the precepts of the Hindu religion. They forbade him
from living in the town or even visiting the temple. He therefore lived in a small hut built on a raised ground outside he town. A low
caste man called Pethan Samban used to supply him with all that he required and also help him in a general way. As things went on
like this, one day, when that Pethan was carrying on his head a  bundle of firewood to the hut of Dikshita, Iswara Himself met him
on the way in the guise of the Dikshita, in charge of the temple, wrote a verse on a palmrya leaf, gave it to him telling him that it was
to be handed over to Umapathi Sivacharya, who on opening it, found in the first line itself the words, Adiyarkadiyen Chitrambalavanan --
the servant of the devotees, the Lord of Chidambaram. Immediately, he was overwhelmed with devotion and a thrill passed through
his body as he read the letter. The gist of the verse was: 'A note from Chitrambalanathan - the servant of the devotees - to the person
who has set up a new establishment, namely Sivacharya. It is your duty to give initiation to this Pethan Samban regardless of the caste
and to the surprise of all people.'       

contd.,

Arunachala Siva,
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on February 20, 2013, 10:48:59 AM
196. Deliverance to a thorn bush:

contd.,

'He read the letter and was overwhelmed with joy. In obedience to the orders of the Lord, he initiated Pethan, though he belonged
to the lowest caste and in due course gave nayana diksha (transmission of power through the eyes) to Pethan. Immediately
after which Pethan vanished into holy light,

'Enemies of Sivacharya noiced the sacrificial offerings and other things he was having for his initiation and complained to the King
that Sivacharya had burnt Pethan to death for some mistake that Pethan might have committed. When the King came there with
his retinue to enquire into the complaint,  Sivacharya showed the verse of Lord Nataraja and said that he gave initiation to Pethan
and that Pethan vanished thereafter in the form of a divine light (jyoti). The  King was surprised and asked Sivacharya if he could likewise give initiation and moksha to the thorn bush nearby. 'Yes, what doubt is there?' said Sivacharya.

Accordingly he gave nayana diksha to that thorn bush and that too immediately disappeared in Pure Light.

'The King was still more astonished at that and said, 'This looks like some black magic. You said that this note had been written
by Lord Nataraja. Let us go and ask Him.'

Sivacharya pointed out  that there was a ban on his entering the temple. The king said that would not matter as he himself was
accompanying Sivacharya. Accordingly, they started for the temple together. Hearing all this, all the people --- the pundits, common
people curious about the whole thing and the enemies of Sivacharya who were sure that he would be duly punished --- flocked
to the temple to see the strange sight. The two entered the temple and out of regard for the King, arti was offered to Lord Nataraja.
It was then found that on either side of the Lord, stood Pethan and the thorn bush!  The pundits were surprised and, out of fear
and remorse, fell at the feet of Sivacharya, requesting him to pardon them for all their faults.  They subsequently brought him back
into the town with due honors. This story is found is Chidambara Mahatmyam.'

*****

Arunachala Siva.
       
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on February 21, 2013, 01:36:24 PM
209.  Bhiksha in Agraharam:

From 2.30 pm. this afternoon was telling about the happenings of the early days of His coming to Tiruvannamalai. It was 3 O'clock.
Gambhiram Kuppanna Sastri brought a marriage  invitation card. gave it to Bhagavan, and prostrated before Him. After talking to
Him for a while about the marriage, Bhagavan looked at us and said: It seems the grand daughter of Gambhiram Seshayyar is
going o be married. This is the invitation card. 

'Is that so?' I said. With a smile Sri Bhagavan inquired 'Do you know why these people get their surname Gambhiram?'
'I do not know', I said.

Bhagavan: These people belong to the family of Akkanna and Madanna. Gambhiram is the title given to his ministers Akkaanna
and Madanna,  by the Golkonda Rulers. That has become surname now.,

...........

I went one night (during the early years) to the Agraharam for alms and I called at Krishna Iyer's house. He was playing cards at
that time seated on a mat with three others and before a candle light. When I clapped my hands, they were startled. Krishna
Iyer felt ashamed, hurriedly removed all the paraphernalia of the cards, mixed some rice and gave me eyes At that time, I did not
know who they were. After Seshayyar came here, he told that Krishna Iyer was his brother.

...........

Arunachala Siva.                 
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on February 22, 2013, 12:38:33 PM
108.  A BOUQUET OF PRECEPTS:

Yesterday morning, a group of Andhras arrived, and started questioning Bhagavan within 10 minutes of their arrival.

Q: Bhagavan teaches us always to know ourselves. He should kindly teach us how to know ourselves and bless us.

Bhagavan:  The kindness is always there.  You should ask for something that is not there, and not for something that is
already there.  You should believe with all your heart that kindness is there.  That is all.

Another said:  In the Vedic recitations that are conducted here daily, they say, 'thasya sikhaya madhye paramatma vyavasthitha.'
What is 'sikhaya madhye' means in the middle of the summit of the fire' and not 'in the tuft of the hair of the Vedas.'  It means
that the Paramatma resides in the center of the fire of Knowledge that is generated by the churning of the Vedas.'

..........

Q: The expression 'hridaya granthi bhedanam' occurs in Sri Ramana Gita. What is meant by it?

Bhagavan: That is what I say, 'going away', 'exit', 'extinction of all vasanas', 'destruction of the mind' 'I', 'destruction of jivathva
and so many other names, mean the same thing --- mano nasanam is hridya granthi bhedanam.

..........

Arunachala Siva.     
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on February 23, 2013, 10:45:57 AM
111. DIVINE VISIONS AND OTHER INCIDENTS:

.........

A devotee asked, 'Why does Bhagavan call Ganapati Muni, 'Nayana' (Nayana means father in Telugu)?

He replied: 'There is a reason for it. It is my custom to address all people with respect. Moreover, he was older than me.
I therefore always used to call him as Ganapati Sastri Garu. That was very distressing to him and so he begged me times
out of number not to do so, saying, 'Am I not your disciple?  You should call me by a familiar name. This is very unfair.'
I did not pay heed to his protests. At last one day, he insisted on my giving up the formal way of addressing him and adopting
a familiar one.  All his disciples call him 'Nayana'. 'Nayana' you see means a child, and a disciple could be addressed as one's own
child. I agreed because Nayana also means Father and hence it would not matter so far as I was concerned. I was still addressing
him in respectful terms. Whenever I asked him to come here or to go there he was still uncomfortable because after all he had done,
I continue to talk to him with respect due to the elders.

..........

Arunachala Siva.     
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on February 24, 2013, 09:43:04 AM
113. WHICH IS THE FOOT AND WHICH IS THE HEAD?

This afternoon at 3 O clock, a devotee stood near Sri Bhagavan's sofa and said, 'Swami, I have only one desire, namely to put
my head on Sri Bhagavan's foot and do namaskar.   Bhagavan must grant me this favor.'

'Oh! is that the desire!  But then which is the foot and which is the head?' asked  Bhagavan.  No reply.

After pausing for a while Bhagavan said, 'Where the self merges, that is the foot.'

'Where is that place?' asked the devotee. 'Where?  It is in one's own self. The feeling 'I', the ego, is the head. Where that
aham vritti (ego) dissolves, that is the foot of the Guru.'

.............

Arunachala Siva.       
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on February 25, 2013, 10:34:48 AM
114. SUICIDE:

This afternoon, a young man from Tiruchirapalli wrote a letter and handed over it to Bhagavan. The gist of that letter is,
countless people in the country are suffering for want of food, that there is any amount  of commotion, that we are unable
to to see their troubles, that Bhagavan must give out some plan to alleviate their suffering and that elders like Him should
not remain unconcerned like this.

Sri Bhagavan read it out and looking at him critically said, "Is that what you want? You say that you are suffering at the sight
of their troubles. Does that mean that you yourself are all right unlike them and be happy?" 

"No, I am also suffering in one way or the other", said the young man.

"Ah! that is the trouble. You do not know what is your own happiness, and yet you are worried about others. Is it possible to
make all people similar?  If all get into the palanquin, who is to carry it?  If all are kings, what is the point in saying that any one
is a king? Some people will be known as wealthy only if others are poor. A Jnani can be recognized only when there are ignorant
people. Darkness will be known only when there is light. Happiness will be known only when there is suffering. Food will be tasteful
only if there is hunger.  Hence, help can be rendered only to the extent possible. But if it is desired to make all people equally happy,
that is never possible. A number of leaders of the country are working. Some of them say the work that has been contemplated has
not finished properly and so they will lecture. What for? People become leaders one after another, and work goes on.  There must
be one shakti directing them all. If we throw the burden on that shakti with the confidence that it can do what is required and be free
from worry, things will somehow go on. some preach against killing of animals. If people do not listen to them, they say they will fast
unto death, 'We will commit suicide or will give up life.' If one says he will commit suicide, if others do not give up killing animals, is not
suicide itself a killing of a living being? They think suicide is merely leaving the body. Is not the body a part of the self? Atma is
always there, at all times and all places.  Instead of looking at the Self which is real and permanent, if one looks upon the body, etc.,
as one's own Self, it is suicide.  What other murder could there be than that?

contd.,

Arunachala Siva.               
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on February 26, 2013, 10:59:43 AM
114. SUICIDE:

Continues.....

He who is able to see his own Self by knowledge and wisdom will not be moved by whatever conflicts may come about.
He will look upon the sorrows and happiness of the world as mere acting on a stage. In his view the whole world is a stage.
On that stage the same man once puts on the dress of a king, another time of a minister, next a servant, washerman, barber,
and many other dresses, and acts appropriately on each occasion, but as he is conscious of his real Self and knows that
he is not any one of those parts he is acting, he does not worry about the various vicissitudes of life he depicts on each
occasion. In the same manner, he world is a stage of Isvara. In that stage you are an actor. You may help to the extent of
your ability, but you cannot make all people equal. It has not been possible in the past for anybody to do so and it will not
be possible in future either.

The young man said, 'Because of all this, there is no peace in this world. I am unhappy about that.' 

Bhagavan replied:  Look you have come again to the point where you began. Instead of feeling concerned about there being
no peace in the world, it is better to inquire and find out how you will get peace in this world.  If you give up that objective, what
is the use of worrying yourself about the lack of peace in the world? If one's mind has peace, the whole world will appear peaceful.
Tell me, have you that peace?

That person said, 'No.'

Bhagavan said: 'Ah! that is the thing. You do not have peace.  You do not know how to secure that peace. If instead of trying
to gain that peace, you attempt to secure peace for the world, it is like one who has no food, asking for food himself which, if given,
he says he will use to feed any number of other people. something like the lame man who said, 'If one someone holds me up,
can't I beat the thieves? !

*****

Arunachala Siva.         
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on February 27, 2013, 05:17:33 PM
115. The Shakti that is, is One:

Another person asked; Jnanis are said to be capable of cursing and giving boons. You are saying that they have nothing to do.
How is that?'

Bhagavan said: Yes Who says that they are not capable? But they do not have the feeling that they are one thing and the Shakti or
Isvara is another. The force, that is, is only One. They realize that they are moving because of that Shakti and keep themselves
from feeling that they are doers. Their presence itself is of use to the world., They do whatever acts they have to in accordance with
their prarabdha. That is all.

*****

Arunachala Siva.       
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on February 28, 2013, 02:09:31 PM
154.  EXISTENCE AFTER REALIZATION:

.......

The devotee: If that is so for emancipation souls (siddha purushas), there will be no upadhi (support) after their mortal body
falls away. But Sri Bhagavan Himself has said that there are several emancipated souls on this Hill. If they have no upadhi
(support) how could they remain in existence?

Bhagavan:

Those who have attained complete emancipation (Jnana Siddhi) merge with the universe after their bodies fall off, just as
milk merges with milk, oil with oil, water with water,.

In the case of lower souls, because of some samskaras or latent tendencies, remaining unexpired, they stay in this world,
taking whatever form they please, and ultimately become merged.

                                                      Viveka Chudamani Verse 567.

The devotee: Why does that difference arise?

Bhagavan: It arises because of the strength of their desires (sankalpas).

******

Arunachala Siva.       
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on March 01, 2013, 10:37:20 AM
154. VAIRAGYA, BODHA, UPARATI (NON ATTACHMENT, ILLUMINATION, DESIRELESSNESS)

I have recently been reading the Vasudeva Mananam.  Yesterday, I read in the chapter of Vairagyabohdoparati that, if
Realization be attained, then liberation can be gained even without vairagya (non attachment) and uparati (desirelessness0.

I asked Sri Bhagavan how that could be, as according to the Ancients, the sign of a Realized Soul (Jnani) is non attachment.

Bhagavan replied:  It is true that non attachment is the sign of a Realized Soul. But it is also in the same book that any
apparent attachment one may be conscious of pertains to the body only not to the Self.  That attachment is deterrent to
the complete happiness  of a jivan mukta i.,e. of one delivered from worldly bonds during his life time.  Whereas for the
Videha Mukta (one who is delivered from worldly bonds only at death), Realization alone is important.  When it is stated that
liberation can be gained by obtaining realization even without  non attachment and desirelessness, it means that liberation is
gained only at the time of death.  It cannot be said, however, that it will be all waste if one has non attachment and desirelessness
yet no realization, for they will enable to attain heaven (punya loka). It is all mentioned in Vasudeva Mananam.

continued......


Arunachala Siva.     
     
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on March 02, 2013, 01:01:41 PM
154. Vairagya, Uparati, and Bodha:

continues....

I then asked how realization could ever be attained without non attachment and desirelessness.

Bhagavan explained: Non attachment, Illumination, and deisrelessness (Vairgya, Bodha, Uparati) these three, will not remain
separate from one another. After attaining realization, though one may continue outwardly to show attachment, inwardly
non attachment will necessarily be there. It is however said to be a hindrance to the complete enjoyment of bliss by a jivan mukta.
Owing to the strength of the results of past actions (prarabdha), he acts as one having inherent tendencies (vasanas). But, strictly,
speaking, attachment will not touch him. That is why it is said to be of the result of past actions.

I asked whether that meant that, even though one attained knowledge of the Self, one would not be able, were past actions
to remain too strong,. to discard inherent tendencies and that, until those inherent tendencies were destroyed, one could not
attain undisturbed peace.

continued....

Arunachala Siva.     
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on March 03, 2013, 03:27:15 PM
154. Vairagya, Bodha and Uparati:

continues...

Sri Bhagavan replied: "Yes, those who are firm in their vairagya, bodha and uparati, are indeed in a high state of realization,
that means they are jivan muktas.  If instead those for whom Self Realization alone is most important. But of prarabdha they
move about as if they have attachments, they remain conscious of the fact that they actually do not affect them. That is why
in Vasishtam, it is said that even in the third stage, vasanas get exterminated and the mind gets destroyed. If it is asked
when the fourth stage is reached, and where is the need for the fifth and the sixth stage, some vague replies are given.
So long as there is a doubt, there is an explanation. The disappearances of all doubts is realization."

'For a Realized Soul,'  I asked, 'to the extent to which he has no attachment, will he to that extent have tranquility and peace;
while to the extent that his attachment grows will he to that extent be further removed from tranquility?'

'Yes' said Bhagavan, 'that is the meaning'.  And so saying, he was again silent.

*****

Arunachala Siva.
     
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on March 04, 2013, 12:52:31 PM
156. Turiya Avastha:

This morning, a young Tamizhian asked Bhagavan: "Swami, it is said that there is no world without the individual soul and God.
What is the meaning of it?"

"Yes," Bhagavan said, "the world, the individual soul, and god are the embodiment of the three qualities or gunas." 

"Is the Personal God, Ishwara, to be included in the three qualities?" asked the young man.

"Certainly," said Bhagavan, "In that group, goodness (sattvam) is the personal God, activity (rajas) is the individual and heaviness
(tamas) is the world. It is said that the Self is pure goodness, suddha sattvam."

........

Arunachala Siva.
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on March 05, 2013, 01:47:10 PM
157. UNIVERSAL BROTHERHOOD:

Until some time ago, the evening Veda Parayana was held in the little hall (Old Hall) but for sometime past, many people,
for lack of space, have had to sit outside. Now that Golden Jubilee Hall has been constructed, the evening Veda Parayana
has been shifted there. It was after this change that the Maharani of Baroda presented a white peacock to the Asramam.

During the early days after its arrival, Bhagavan watched over it with great care, for it was very young. It slept  at night
in Bhagavan's Old Hall; being summer time, Bhagavan Himself slept out in the Jubilee Hall at night, and hence, the morning
scripture chanting was held there.

But now with the onset of winter, the attendants moved Bhagavan back to the Old Hall at nights. The peacock at night rested
on a beam in the Hall wit the consequence that the floor underneath became very dirty by the morning and much inconvenience
was felt at the early morning parayana, some being actually obliged to sit outside.  This disgusted the attendants, and on expressing
their disgust, Bhagavan said, 'Why are you disgusted? Why not get a cage made and keep the peacock in it in the Jubilee Hall?'

Taking the hint, a devotee immediately had a cage made. The cage was placed in the Jubilee Hall next to the stone couch of Bhagavan
and this automatically became the home of peacock. The day it was moved out to the Jubilee Hall, Bhagavan who had been sleeping
in the Old Hall until then, insisted on His bed too being shifted outside top the Jubilee Hall. But, as it was now very cold at night,
it was feared that sleeping in the open hall would adversely affect Sri Bhagavan's health. On the devotees expressing their fears,
Bhagavan laughed and said, "The peacock came to us from somewhere.  What respect is it to that guest if we make him sleep outside
while we sleep inside?  If a relative comes to your house, is it proper to make him sleep on the verandah while you sleep inside the
house?  If possible, we have to take him inside, or else we too should sleep outside on the verandah."  Turning to the attendants, He
said, "If you are afraid of the cold outside, you can sleep inside."

The attendants said, 'Sleeping outside will be bad for Bhagavan's health.  If necessary, one of us will sleep there to keep[ the
peacock company.'

'Enough, enough of this!' said Bhagavan. 'Will that not affect your health? If you want to, you can sleep inside."

However much they pleaded, Bhagavan was adamant and slept that night out in the Jubilee Hall.

contd.,

Arunachala Siva.                           
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on March 06, 2013, 10:57:54 AM
157. Universal Brotherhood:

continues.....

Next afternoon, as soon as Sri Bhagavan went out for His walk at about 4.45 pm, His attendant Krishnaswami removed
Sri Bhagavan's things from the Jubilee Hall back into the Old Hall and arranged for Veda Parayana to be held there. Seeing
this, on His return, Bhagavan said: "This is what I don't like, keeping the peacock a prisoner in its cage and leaving it there
outside, while we are all here inside. Not only that, it was because this Hall was found to be insufficiently small for Veda
Parayana, that we shifted outside to the Jubilee Hall. Has the Hall then grown any bigger?  Are we again to allow some
people into this Hall while others are forced to be outside?  Why is all this?  If everything is done there in the Jubilee Hall,
the peacock will not feel lonely and we shall have ample space.  From tomorrow, arrangements should be made accordingly.
If you shift my seat here, I will not sit here, so take care!" Having spoken thus, Bhagavan had His bed  transferred after food
to the Jubilee Hall and slept there keeping the peacock company.

The next day, Bhagavan went back to sit in the Old Hall, but on going out in the afternoon, Bhagavan looked at the peacock's
cage and again said, "It is all right if, by the time I return, you have arranged for the Veda Parayana to be held in Jubilee Hall.
Otherwise, I will spread my towel and sit here alone. If you find it difficult to change my seat from one hall to the other, I will
stay all day long in this Jubilee Hall only. It is just as you please. After all, what do I need. This towel is enough for me."

By the time Bhagavan returned from His walk, His seat was shifted into Jubilee Hall.  It was after this incident that the Old Hall
was extended and that Bhagavan continued to stay there all the time. Treating all living beings that come to His presence as near
and dear relatives is possible for Bhagavan alone., Is it possible for us?

*****

Arunachala Siva.                         
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on March 07, 2013, 01:43:58 PM
159.  THE PATH OF SELF ENQUIRY:

This afternoon, a devotee asked Bhagavan: 'Swami, for gaining Realization, is the inquiry Who am I? the only way?'

Bhagavan answered him: Enquiry is not the only way. If one does spiritual practice (sadhana) with name and form, repetition of
holy names (Japa) or any of these methods with grim determination and perseverance, one becomes That. According to the
capacity of each individual, one spiritual practice is said to be better than another and several shades and variations of them
have been given. Some people are a long way from Tiruvannamalai, some are very near; some are in Tiruvannamalai, while some
get to Bhagavan's Hall itself. For those who come to the Hall, it is enough, if they are told as they step in, 'Here is the Maharshi.'
and they realize Him immediately. For others, they have to be told which route to take, which trains to catch, where to change, which
road to turn into.  In like manner, the particular path to be taken must be prescribed according to the capacity of the practicer.

These spiritual practices are not for knowing one's own Self, which is all pervading, but only for getting rid of the objects of desire. When
all these are discarded, one remains as one IS.

contd.,

Arunachala Siva.       
             
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on March 08, 2013, 01:43:24 PM
159.   The Path of Self Inquiry:

continues.....

"That which is always in existence is the Self --- all things are born out of the Self. That will be known only when one realizes
one's own Self. So long as one has not the knowledge, all that is seen in this world appears as real. Supposing a person
sleeps in this Hall. In his sleep he dreams of going somewhere, loses his way, wanders from one village to another, from one hill
to another, and during that time, and for days together, searches without food or water.  He suffers a good deal, enquires of
several people and finally finds the correct place.  He reaches it, and feeling that he is stepping into the Hal, greatly relieved, he
opens his eyes with a startled look. All this will have happened within a short time, and it is only after he wakes up that he realizes
that he had not been anywhere.  Our present life is also like that. When the eye of knowledge is opened, a person realizes that he
remains ever in his own Self." 
 
The questioner asked further: Is it true that all spiritual practices, as is said, merge into the path of Self Inquiry?

Bhagavan replied: Yes, the inquiry Who am I? is the beginning and the end of the teachings of Vedanta.  It is said that only he
who has the assets of four kinds of spiritual practice is fit for Vedantic inquiry. Of the four categories of spiritual practices, the
first is the knowledge of he Self and non Self - Atma and anatma. That means a knowledge that the Self is eternal (nitya) and that
the world is unreal (mithya).  How to know this is the question.  It is possible to know this only by inquiry as to
Who am I? and what is the nature of my self !  Usually this procedure is suggested at the beginning of the spiritual practice, but
it does not carry conviction. So all sorts of other spiritual practices are resorted to and it is only ultimately, as a last resort, that the
practiser takes to Self Inquiry. The alphabet A B C D etc., are learnt while young. If it is stated that these letters are the fundamentals
for all education and that there is no need to study for B.A. or M.A.will people listen to such advice?  It is only after studying and
passing these examinations that it will be realized that all that has been studied is contained in those fundamental letters, A B C etc.,

*****

Arunachala Siva.         
             

Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on March 09, 2013, 11:01:36 AM
161.  POOR MAN'S MITE:

I had already written to you that on the night of the festival of the Holy Beacon, (Deepam Festival) when the Beacon at the
top of the Hill was lighted, we took the permission of Bhagavan and went round the Hill.  Hitherto, the usual practice had
been to round the Hill before the festival, not after.  This time, however, we started at night, after the evening meal.  There was
about a hundred of us.

............

I asked Kunju Swami, "How long ago was it that Bhagavan gave up going round the Hill?"

"Till 1926, Bhagavan used to do it. That was an exhilarating experience," said Kunju Swami and narrated many incidents.

...........

On one occasion, we started to go round in the morning with the intention of returning the same evening. We stopped at the
Gautama Asramam, cooked our food, ate it and after taking some rest, packed all the milk, sugar, buttermilk etc., that remained
and started walking again. As we were approaching Adi Annamalai, Sri Bhagavan began walking off on a side road and  very fast.
Thinking that He wished to avoid the crowd on the main road, we followed Him.

After gong  along the path for about half a furlong, we came to a tank. At the edge of the tank and under a tree, sat an old man,
his body covered by a blanket and holding a small pot in his hand. This old man, whenever he heard that Bhagavan was coming
round the Hill, would await Bhagavan's arrival on the road and bring him something to eat.  Not seeing him on the road, and lest
the poor man should be troubled  at missing Him, Bhagavan had made the detour.

Bhagavan on seeing him, called him by name and began talking with him very freely. The old peasant prostrated before Bhagavan,
then stood with folded hands, saying nothing. 'What is the matter?' said Bhagavan. 'Why is it that I do not see you anywhere these
days?  Are crops and cattle all right?  How are the children?'  And  then, 'What is in the pot?'  queried Bhagavan.

Very hesitantly, the old man said, 'Nothing particular, Swami. I came to know that you were coming. I wanted to bring something
as usual to offer you, but there was nothing in the house.  When I asked my old woman, she said, 'There is ample food in the cooking
pot.  You can take it to them.'.  Unable to decide what to do, I put some of the food into this small pot, but ashamed, to face you with
only this sort of food to offer you, I was sitting here, Swami.'

Bhagavan seemingly very pleased, exclaimed, 'Oh ! Cooked food, is it? That is excellent. Why be ashamed?  It will be very good.
Let me have it!' As the old man was still hesitating, Bhagavan took the pot from him, sat down under a tree and told His followers
to put down all the things they had brought.  We did accordingly.  Bhagavan took out from among the cooking things, a big open
mouthed tin lined vessel into which He put all the food, poured in a lot of water, and mixed it well into paste with His hand.  Then
from some left overs among our things, He took out some lime and butter milk, and made the whole thing into a liquid.  Finally He
mixed some salt and dry ginger powder, then took out a tumblerful of the liquid, drank it and said, 'Oh, this is delicious!'  Then
looking at us all, He said, "All of you, mix some sugar with that milk and drink it. our luggage will be lighter. I have this food; so what
need have I for the milk?  This is the first rate food for me in this hot weather. It is also very nourishing, and has many other good
qualities too. But you would not like it, so drink the milk and please give my share of it and the sugar to this old man."                                 

Vyasa wrote in glowing terms in the Bhagavatam about the beaten rice that Kuchela presented to Lord Krishna.  Had he seen this
Lord's kindly act, how much more, glowingly would he have written!

******

Arunachala Siva.   
Title: Re: Letters from Sri Ramanasramam:
Post by: Jewell on March 09, 2013, 10:00:43 PM
Dear Sri Subramanian sir,

What a thouching story! So beautiful,so beautiful! Bhagavan was so sweet,gentle and compassionate. This story thouches my heart. And old man's sweet devotion. It is beautiful,heart breaking.

Thank You sooo much sir!

With love and prayers,
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on March 10, 2013, 12:53:17 PM
162. SLEEPER IN HE CART:

Listening to the stories by Kunju Swami, we had gone beyond Adi Annamalai. On reaching Vettavalam Manatapam, he
asked us whether we had heard why Bhagavan had written Verse 31 of the Supplement to Forty Verses.  On our answering,
in the negative, Kunju Swami related the following incident:

One night as were gong round the Hill, with Bhagavan, just about here, two or three fully loaded bullock carts were passing 
along. The people in the cart were sound asleep, their legs stretched out, and free from all cares.  Pointing them out to us,
Sri Bhagavan said: Did you see that? It is like the natural state - sahaja nishta.  For the Realized One the Self (Atman) which seelps
in the body, all the three states are the same.  For example, this cart is going, the man in the cart is asleep. That is like the working
of the body of a Realized Soul.  Supposing the man continues to sleep even when the cart stops on reaching the destination, is
unloaded and the bullocks unyoked, and he continues to sleep all through. That is like the sleep of a Realized Soul. The body is for
him a cart; when in motion, while standing still, or while being unloaded, the man goes on sleeping.

Subsequently, the same idea was expressed in he verse referred to above, which was also written in prose in Telugu.

****

Arunachala Siva.
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on March 11, 2013, 01:24:13 PM
109.  ABSOLUTE SURRENDER:

.........

Bhagavan said:  We walk on the ground. While doing so, do we consider at every step whether we should raise one leg after the
other or stop at some stage?  Is not the walking done automatically?  The same is the case with inhaling and exhaling. No special
effort to inhale or exhale. The same is the case with life also. Can we give up anything if we want to or do anything we please?
Quite a number of things are done automatically without our being conscious of it.  Complete surrender to God means giving up all
thoughts and concentrating the mind on Him.  If we can concentrate on Him, other thoughts disappear. If mano-vak-kaya karmas
are merged with God, all the burdens of our life will be on Him. Lord Krishna told Arjuna in Gita:

To those men who worship Me alone, thinking of no other, to those ever harmonious, I bring full security and attend to their needs.

Arjuna had to do the fighting.  So Krishna said, 'Place all the burden on Me, do your duty; you are merely an instrument.  I will see
to everything. Nothing will bother you.'

But then, before one surrenders to God  , one should know who it is that surrenders.  Unless all thoughts are given up, there cannot
be surrender. When there are no thoughts at all, what remains is only the Self. So surrender will only be to one's Self.  If surrender
is in terms of bhakti, the burden should be thrown  to God. If it is in terms of karma, karma should be performed until one knows 
one's own Self. The result is the same in either case.  Surrender means to enquire and know about one's Self and then remain in the
Self. What is there apart from the Self?

.........

Arunachala Siva.   
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on March 12, 2013, 01:40:55 PM
110. Visions in Dreams:

The day before yesterday, at about 8 or 9 in the morning, an elderly man of a middle class family, who knew Ayurveda,
came to Sri Bhagavan, prostrated before Him and said, 'Swami !  This is good for phlegm, take it."  He wanted to give some
medicine. When the attendants tried to prevent him, from giving it, Bhagavan stopped them, took the medicine, and told the
attendants, 'Look he used to give some medicine or other now and then from the time I was living on the Hill.  Let him give it.
Perhaps he he has had some dream.,"  With evident pleasure, the old man said, "I have not had any dream now, Swami, You
used to have excess of phlegm a this time of the year, didn't you?  So I have brought it." So saying,  he bowed and went away.

As soon as he left, a devotee sitting near Bhagavan asked, "What about the dream you referred to?"  Bhagavan replied: "Oh,
that!  While living on the Hill, one evening I casually asked Pazhaniswami if he had a lime fruit. He said, 'No.' 'If so, don't worry.'
I said. It seems that every night, this person dreamt that I had asked for a lime fruit. Next morning, as I came out, he was already
there and said, "Swami, take this lime fruit !"  'Yesterday, I asked him (Pazhaniswami) if he had one.  How did you know about it?'
I asked.  In reply, he said, 'You appeared to me in my dream and told me that you wanted a lime fruit. That is why I have brought
it now and he placed he fruit on my hand. That is how it happened."

The devotee asked, "Is it a fact, that Bhagavan appeared to him in a dream?" Bhagavan said with a smile. "I don't know.
Who knows? He said so. That is all."

contd.,

Arunachala Siva.                           
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on March 13, 2013, 12:35:43 PM
110. Visions in Dream:

continues.....

Another devotee asked, 'K.K. Nambiar's notebook also happened to be brought here in the same way, isn't it?  Sri Bhagavan
replied: 'Yes. that is so. At that time Madhavan (Madhavaswami, attendant) was here. I was telling him to take out from the
bureau a long note book with a black cover so that I could write a commentary on Sri Ramana Gita, in Malayalam and copy it out in
that note book. He said he would get it but forgot about it for four or five days.  Meanwhile, Nambiar came here and gave me a
note book of the exact size and description I was asking for. When I asked him how it was that he had brought a note book of
the sort that I was asking for, he said, "Bhagavan appeared to me in a dream and asked me for a note book, describing the number
of pages, the breadth and length.  When I went to the shop, I found one of the exact description. I have brought it." 

In the meantime, Madhavan came. I said to him, 'Look, here is the note book. You have given it to me, haven't you?'  He was
surprised and,  remembering my instructions, took out my note book from the bureau which was found to be exactly of the same
size. It was just sufficient for Sri Ramana Gita with slokas and the commentary.  As soon as that work was over, Nambiar came and took
it away, saying he could get it printed but at the same time hesitated to hand over the book containing Bhagavan's handwriting to the
press. So, he got another copy made, which he sent to the press and kept the original himself. It must still be with him. Even Rajagopalan did almost the same thing once. As the stock of our ink was finished I told the people here once or twice to replenish it.
The next day or the day after he brought a big jar of ink while returning from some place. When I asked him how he came to know that the  ink was needed here, he said that Bhagavan appeared to him in a dream and told that ink was needed. 'So I brought it', he said.
That is how things happen from time to time." said Bhagavan.

The devotee said, 'They say that Bhagavan Himself told them. Is that a fact?'  Bhagavan replied, 'What do I know?  They said so.
That is all.'   The devotee again said, 'Even so isn't surprising that what Bhagavan needed here should be seen by them in a dream?'

Bhagavan nodded His head in approval and kept quiet.

****

Arunachala Siva.                   
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on March 14, 2013, 01:15:26 PM
111. DIVINE VISIONS:

This morning at 8 O clock, Sri Bhagavan looked at an old man who was coming into the Hall and asked me, "Do you know who is
this?" I said, 'No'. "He is the husband of my cousin sister who, it is stated in my biography, was suckled by my mother along with me.",
said  Bhagavan. His name is Manamadurai Ramaswami Iyer. 'What is her name?' I asked. 'Meenakshi', said Bhagavan. Saying that, I had seen the gentleman from time to time but never known the relationship, I asked another devotee sitting nearby whether he knew him.
He said: 'Why? I know him well. Bhagavan gave darshan to that lady at the time of her death.'

'Is that so?' I asked Bhagavan with some surprise. Bhagavan replied thus:  Yes. It happened in her case the same way as in the case
of Nayana at Tiruvottiyur.  It seems I went near and touched her.  She got up startled and said, 'Who is it that has touched me?'
That is all. She woke up immediately after that. It transpired subsequently that this happened in the last moment of her life.

..........

Arunachala Siva.           
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on March 15, 2013, 01:42:30 PM
112. The White Peacock etc.,

On the 12th instant, someone brought a white peacock, saying it was sent by the Rani of Baroda and offered it as a gift to the
Asramam.  On seeing it, Bhagavan said, "Isn't it enough that ten or twelve colored peacocks are here?  They may come to fight
with this one, because, it is of a different variety.  Besides that, it has to be protected against the attacks of cats. Why this?
It is better to send it back to its own place."  That person took no notice but went away leaving the peacock here. It wa
thereupon decided that Krishnaswami should look after its welfare and others should help him.

The other day, when I went to the Asramam, in the afternoon, Bhagavan was telling the devotees near Him about the peacock.
Then He said: 'Look, a merchant manufacturing matchboxes brought a little deer called Valli and went away similarly leaving it here.
It used to be roaming about in the Asramam.  When Bengal gram dhal and mura muras were mixed together and placed in a plate,
it used to eat all the dhal without spilling even a grain outside, leaving the mura muras. After sometime, when it began going out
to the forest with goat herds, people who knew it belonged to the Asramam and brought it back here. After sometime, when it began
going to the forest, it used to come back on its own. So we let it go. One day when some panchamas broke its leg, hoping to kill and eat it, a person who knew that it belonged to the Asramam took pity on it and brought it back, carrying it all the way. It was bleeding.
We nursed it but without success and after some days it breathed its last on my lap.  Annamalai Swami and I built a samadhi near the
steps on the side of the Hill yonder.

...........

Arunachala Siva.           
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on March 16, 2013, 12:47:34 PM
112 The White Peacock:

.........

continues.....

For a long time after that it did not go out of the Asramam but learnt to go about the various cottages within the Asramam
compound.  seeing that, Sri Bhagavan used to say, 'It is now like the Sarvadhikari !'

This afternoon at 2.30 when I went there, the radio was playing and the electric fan was revolving.  The peacock sat by the side
of the radio, with closed eyes, as if it was immersed in dhyana,  Seeing that, one person said, 'See how carefully it is listening.'
Bhagavan said, 'The peacocks are very fond of music, especially if it is from the flute."

'Though this peacock is white, it is the other peacocks that are really beautiful.' someone said.  Pointing to the peacock, Bhagavan
said, "It is like this, it has a beauty of its own. Those peacocks have many beautiful colors. This is pure white without the mixture
of any other colors. That means it is suddha sattva (pure self) without the mixture of other gunas.  See in Vedantic language. the
peacock  can also be taken as an example.  Even the other peacocks do not have so many colors at birth.  They have only one color.  As they grow up, they get many colors. When their tails grow, they have any number of eyes.  See how many colors and how many eyes?
Our mind is also like that. At birth, there are no perversities. Subsequently, there will be many activities and ideas, like the colors of the
peacock."

*****

Arunachala Siva.             
Title: Re: Letters from Sri Ramanasramam:
Post by: Jewell on March 16, 2013, 03:35:14 PM
How nice story,dear Sri Subramanian sir. Bhagavan expounded His wisdom through any situation,using such ordinary moments,and casual conversation,to explain highest truth. Beautiful!

Thank You Sir!

With love and prayers,
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on March 17, 2013, 12:55:13 PM
115. THE SHAKTI THAT IS, IS ONE.

The questioner said: "Swami, how can Jnanis like you sit quiet without moving?  When there is strife and turmoil in the world,
should they not help in establishing peace?"  Bhagavan replied: "Yes, they should,  but how do you know that Jnanis are not
rendering any help? Their remaining where they are is itself a help to the world. To all outward appearances, they seem to be
doing nothing. Supposing there is a wealthy man. In his dream he goes about begging, works as a coolly and sweeps the steets.
When he wake up, he realizes that he is not that sort of person and remains dignified in the thought that he is a wealthy man.
In the same manner, a Jnani may do anything to his prarabdha  (fate) but he remains unattached and maintains a dignified aloofness.
His Shakti works in many ways but he does not feel happy or unhappy over the success or failure of his efforts. That is because,
he sees the world as full of Brahman and so nothing appears to him to be happy or unhappy. How can he have feelings of gratification
or sorrow when he does not feel that he is in this body, that he is in the man or that this is the world?  Accordingly it is said,
'dristim jnanamayeem kritva pasyeth Brahmamayam jagat.', when a person gains the outlook of a Jnani, that very moment,
everything appears to be full of Brahman. Where then is room for the feeling 'I am doing'?  They will then realize that everything is
going on through the force of some Sakti.  That is all," said Bhagavan.

contd.,

Arunachala Siva.       
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on March 18, 2013, 01:49:38 PM


117. SEEING A LION IN A DREAM:

This afternoon, at 3 O'clock, another series of questions started.

'Brahman is said to be Sat Chit Ananda Swarupa.'  'What does it mean? asked one.

Bhagavan replied: 'Yes. That is so. That which IS, is only Sat. That is called Brahman. The lustre of Sat is Chit and its nature is
Ananda.  These are not different from Sat. All the there together are known as Sat Chit Ananda. It is the same in regard to the
attributes of the jiva-satvam, ghora, and jadam. Ghoram means the quality of rajas, and jadam means the quality of tamas.
Both these are parts of Satvam. If these two removed,  what remains is only Satvam. That is the truth which is eternal  and pure.
Call it Atman, Brahman, Sakti or anything you like. Everything is Ananda.'

That questioner further asked:  'The ancients say that for a person who wants to know that real state, sadhana, sravana, manana,
and nididhyasana are absolutely necessary till the very end.'

Bhagavan replied: 'They are necessary only to get rid of the various things that come from outside and that too for purposes of
sadhana only, but not for realizing the Self.

'One's own self is there at all times and in all places.   Sravana etc., are to be resorted to only to get rid of external influences, but
if they are regarded  as the most important things, they will become the cause of the development of the feeling of ahankara, such
as 'I am a pandit',  'I am a great man' and the like. It is bigger than a wild elephant. It will not yield ordinarily.'

The questioner said: 'For that wild elephant, it is said that Guru Kataksham is like seeing a lion.'

'That is true. If an elephant sees a lion in its dream, it wakes up startled and will not sleep again that day for fear that the lion
may re-appear again in the dream. In the same way, in a man's life,  which is also like a dream, it is not Guru Kataksham alone,
but also sravana, manana, nidhidhyasana etc., are akin to the sight of a lion in a dream. As they go on getting these dreams, they wake
up and gain go to bed and by efflux of time, they may some day get a lion's dream called Guru Kataksham in an intense manner.
They get startled and obtain Jnana. Then there will be no more dreams but will not give room for any dreams of life but will remain
alert until that true and real knowledge is obtained.  These lion's dreams are unavoidable and must be experienced.' said Bhagavan.

contd.,

Arunachala Siva.                       
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on March 19, 2013, 12:36:04 PM

117. Seeing a Lion in dream:

continues....

With some surprise, that questioner said, 'Are Sravana etc., and Guru Kaktksha akin to dreams?'

'Yes, that is so. For those who realize the truth, everything is akin to a dream. That being so, what do you now say is the truth?
During sleep you have no control over this body. You wander about in various places with different bodies. You do all sorts of
things. At that time, everything appears real. You do everything as if you are the doer.  It is only after you wake up, that you feel
that you are a Venkiah or Pulliah, tha what you had experienced in the dream is unreal and that it was only a dream. Not only that.
Sometimes you go to bed after eating your fill at night --- sweets such as laddu and jilebi.  During sleep, you dream that you are
wandering in all sorts of places, cannot get food, and are about to die of starvation. When  you get up startled, you will be belching!
Then you will realize that the whole thing was a dream. But during that sleep, did you remember about this (your overeating)?
Another person goes to bed suffering from starvation. In his dream he enjoys a feast, eating laddu and jilebi. Will he remember
at that time the fact that he had gone to bed hungry?  No, he wakes up and finds himself terribly hungry. 'Oh god!  It is an illusion,
a mere dream,' he thinks. That is all.

You were existent in the wakeful state as well as in the dream state, and also in sleeping state. When you are able to understand
your state, which had been existent all the time,, you will then understand that all the rest is like a dream. When that is known,
the feeling that the Guru is different from you will disappear. But then, since this realization must come abut because of Guru Kataksha,
that Guru Kataksha is likened to a dream of a lion. That dream must be intense and must imprint itself in one's mind. It is only then
a proper wakefulness will come about. For that, time must be propitious.  If sadhana is performed relentlessly, some time or other
favorable results turn up. That is all.'

So saying Bhagavan assumed a dignified silence.

*****

Arunachala Siva.                   
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on March 20, 2013, 12:29:01 PM


118. WHERE IS THE KING AND WHERE IS THE KINGDOM?

This afternoon, during a conversation regarding old Sankara Vijayam, Sri Bhagavan asked one devotee whether it was
not a fact that amongst all books on life of Sankara, Sankara Vijayam of Vidyaranya was the best.  The devotee replied:
"He was a great scholar and so his book is taken as an authority by all.'  Sri Bhagavan said, with a smile, 'Yes, his mental
powers were very great. He was a great votary of Sri Vidya, you see. He therefore wanted top create a city in the shape of
Sri Chakra and started doing it in Hampi but could not complete it.  So he said that an emperor in future would rule the country
and be able to build a city in the shape of Sri Chakra. When I told Nayana about this while I was on the Hill, he made a peculiar
comment namely: Sri Chakrakriti sona saila vapusham, Sri shodasarnaatmakam occurs in Arunachala Ashtake Stotram written
by Sri Sankara.  Besides this is in Arunachala Purana, it is stated that this Hill is reputed to be in the shape of Sri Chakra.
Bhagavan is the Chakravarti (Emperor).  If about ten houses are built around the Hill, this itself is a great empire. Sankara must
have intended this only,' so said Nayana.

Nayana followed it up by arranging he whole administrative set up by saying. 'Here is the Commander in Chief, that man is the
Treasurer, he is this, he is that'.  It used to be very amusing when he was here. All used to sit together and say, 'Where are the
refreshments today for our durbar?'  Then they used to draw up a programme as if they were ruling an empire. This Sundaresan and
that Kalyanam, were like this then?  Oh! Each person used to be highly active and hilarious.  They used to think that they were
great warriors,.' said Bhagavan.

contd.,

Arunachala Siva.   
               
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on March 21, 2013, 01:17:56 PM
118. Where is the King and where is the Kingdom?

continues....

'When was all that?' asked Sivanandam.  'That was while we were in Virupaksha Cave.  Nayana actually drew up a plan on
paper for the city to be built. A special place was allotted for me in that plan.  Afterwards, he used to draw up plans for the
administration of the empire.  No king, no kingdom -- plans, however were got ready.  Many plans were prepared like that?
Where was the king? Where was the kingdom' asked Bhagavan. Subba Rao, a disciple of Nayana said, 'Why, was there no
king?  He is just opposite to us. Only this king wears a loin cloth. What is wanting?  Haven't houses been built around the Hill?
Isn't the place where Bhagavan sits, like a king's palace?  The whole administration here is going on like a king's household.
Only there are some differences between an ordinary kingdom and this. That is all."

"That is all right. Nayana also used to say that the position of a Maharaja and a Mahajnani is the same. When astrologers predicted
that Tathagatha (Buddha) would become either an Emperor or a Sannyasi, full of wisdom and knowledge, his father prevented him
from going out anywhere, kept him in the palace and tried his best from going out anywhere, kept him in the palace, and tried
his best to interest him in the pleasures and luxuries of the palace. At last when Buddha somehow managed to go out on some
pretext, he saw all the sufferings of people in the world. So, he ran away and took sannuyasa. One of the two empires, material or
spiritual," said Sri Bhagavan.

*****

Arunachala Siva.   
       
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on March 22, 2013, 01:29:37 PM
119. Nididhyasana:  Intense Concentration:

Yesterday morning, at 8 O'clock, Dr. Syed, who is a worker for Arya Vijnana Sangha and one of the disciples of Bhagavan,
came here for Bhagavan's darshan and asked: 'Bhagavan says the whole world is the Swarupa of Atma.  If so, why do we
find so many troubles in this world?'

With a face indicating pleasure, Bhagavan replied:  'That is called Maya.  In Vedanta Chudamani, that Maya has been described
in five ways. One by name Nijaguna Yogi wrote that book in Kannada. Vedanta has been so well dealt with in it, it can be an
authority on the Vedanta language.  There is a Tamizh translation.  The five names of Maya are, Tamas, Maya, Moham, Avidya,
and Anitya.  Tamas is that which hides the knowledge of life. Maya is that which is responsible for making one who is in the form
of the word appear different from it. Moha is that which makes a different one look real. Sukti rajata bhranti - creating an illusion
that the mother of pearl is made of silver. Avidya is that which spoils Vidya (learning). Anitya is transient, that which is different
from what is permanent and real. On account of these five Mayas troubles appear in the Atma like the cinema picture on the screen.
Only to remove this Maya, it is said that the whole world is mithya (unreal looking like real).  Atma is like the screen. Just as you come
to know that the pictures that are shown are dependent on the screen and do not exist otherwise, so also until one is able to know
by Self Inquiry that the world that is visible is not different from Atma, it has to be said that this is all mithya.  But once the reality 
is known, the whole universe will appear as Atma only.  Hence the very people who said that the world is unreal, have subsequently
said that it is only Atma Swarupa.  After all, it is the outlook that is important.


continued.....

Arunachala Siva.       
 
       
 
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on March 23, 2013, 01:26:24 PM
119. Nididhyasana:

continues....

Bhagavan continued:  If the outlook changes, the troubles of the world will not worry us.  Are the waves different from the ocean?
Why do the waves occur at all?  If asked, what reply can we give?  The troubles in the world are also like that. Waves come and go.
If it is found out that they are not different from Atma, the worry will not exist.

The devotee said in a plaintive tone.  'However, often Bhagavan teaches us, we are unable to know understand.'

'People say that they are not able to understand Atma that is all pervading. What can I do? Even the smallest child says, 'I exist.
I do. This is mine.' So everyone understands that the thing 'I'  is always existent. It is only when that 'I' is there, the feeling is there
that you are the body, he is Venkanna and this is Ramanna and the like. To know that the one is always visible is one's own self.
Is it necessary to to search it with a candle?  To say that we do not know the Atma swarupa, which is not different but which is one's
own self, is like saying 'I do not know myself.', said Bhagavan.

That means that those who by sravana and manana become enlightened and look upon the whole visible world as full Maya, will
ultimately find the real Swarupa by nididhyasana', said the devotee.

'Yes, that is it.  Nidi means swarupa; nididhyasana is act of intensely concentrating on the swarupa with the help of sravana
and manana of the words of the guru. That means to meditate on that with undeflected zeal.  After meditating for a long time,
he merges in it. Then it shines as itself. That is always there. There will be no troubles of this sort if one can see things as it is.
Why so many questions to see one's own self that is always there?' said Bhagavan.

*****

Arunachala Siva.           
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on March 24, 2013, 10:57:02 AM
120.  AJAPA TATVAM - (THE MEANING OF INVOLUNTARY JAPAM)

This morning at 8 'O clock, an ochre robed person asked 'Swami, for controlling the mind, which of the two is better,  performing
Japa of the ajapa mantra or of Omkar?  Please tell me which is more useful?'

Bhagavan replied: 'What is your idea of ajapa?  Will it be ajapa if you go on repeating aloud Soham, Soham? Ajapa means to know
that Japa which goes involuntarily without being uttered through mouth.  Without knowing the real meaning of that Japa, people
think that it means repeating with mouth the words, soham soham, lakhs of times, counting them on the fingers or on a string of
beads.  Before beginning a japa, 'pranayame viniyogah' is prescribed.  That means, first do pranayama (regulating of breath) and
then begin repeating the mantra.  Pranayama means first closing the mouth, doesn't it?  If, by stopping breath, the five elements
in the body are bound down and controlled and what remains is the real Self.  That Self will by itself be repeating always aham,
aham.  That is ajapa.  To know that aspect is ajapa.  How could that which is repeated by mouth be ajapa?  The vision of the
real Self which performs Japa of its own accord involuntarily and in a never ending stream like the flowing down continuously of ghee
is ajapa. Gayatri and everything.  At the time of the upanayanam itself, pranayama is taught by anganyasa, karanyasa and other
methods of stopping the breathing, and people are asked to understand that ajapa by practice with suitable accompaniments.
Without thinking of it, people talk of ajapa. It is the same thing in regard to Omkar. Om is all pervading and complete by itself.  How
can one do japa of that word with the voice?  The Sutra is always there: Omityekaksharam brahma adviteeyam sanatanam.' - Om
is the invisible and primordial Brahman.

continued....

Arunachala Siva.               

     
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on March 25, 2013, 05:02:16 PM
120. AJAPA TATTVAM:

continues....


Bhagavan further said: "Without understanding that elementary thing, big books have been written stating the number of
times each name should be repeated, such as many thousands for Ganapati in mooladhara and for other chakras, so many
thousands for Brajhma, so many for Vishnu and Sadasiva. If you know who it is that is doing japa you will know what this
japa is.  if you search and try to find out who it is that doing japa, that japa itself becomes the Self."         

Another person asked, 'Is there no benefit at all in doing japa with mouth?' Bhagavan replied, 'Who said no?  That will be
the means for chitta suddhi.  As the japa is done repeatedly the effort ripens and sooner or later leads to the right path.
Good or bad, whatever, is done, never goes to waste.  Only the differences and the merits and demerits will have to
be told, looking at the stage of development of the person concerned." 

His 'upadesa undiyar'   itself is an authority on the subject.

Arunachala Siva.   
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on March 26, 2013, 12:50:27 PM
121.  Why Any Secrecy?

Often it happens that in Sri Bhagavan's presence, fruits and sweets are brought and placed before Him.  Sometimes
they are served on His leaf while taking meals and at times, they are brought into the Hall and Sri Bhagavan is asked to
eat them in the presence of all the people there. It is all right if they are new people but if they are old devotees, Bhagavan
would remark:  'What more is there to do ?  Naivedya is over.  Perhaps, camphor will also be burnt?' or 'Will Swamitvam (the
role of a Swami) be lost unless I eat whenever asked and do as requested?  If they are Asramites, He would even administer
a mild rebuke, saying, 'Why all this, instead of looking to the purpose for which you have come?'

It is, I believe, a year back, that one morning, I brought fried jowar at the breakfast time, gave it to the people in charge of the
kitchen and said nothing.  What of that?  As soon as I went to the Hall Sri Bhagavan complained, 'I have eaten all sorts of food grains.
Why do you take all this work on yourself?  From that time on wards, I have not been giving the Asramam anything prepared   
at home. Recently when you sent figs and other fruits, I gave them to Sri Bhagavan's attendants secretly as I was afraid of
what Bhagavan would say if I gave them in the presence of all the people.  They waited for a suitable opportunity and gave them
to Sri Bhagavan.   He did not say anything at the time. But you know what happened four five days later?  I went to the Asramam
in the afternoon at 2.30. There was no one else with Bhagavan except the attendants. Squirrels were scrambling about the sofa
and indirectly demanding their food.  Bhagavan was emptying the tin and was saying, 'Sorry, nothing in it', and turned towards me,
He said, 'The cashew nuts are finished. They do not like ground nuts. What am I to do?' I looked at the attendants enquiringly.  They
said that there were no cashew nuts even in the store room. The squirrels did not stop the fuss. I had to do something.  At the
same time, I was afraid what Bhagavan would say if I got some from the bazzar.

contd.,

Arunachala Siva.                           
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on March 27, 2013, 12:42:00 PM
121. Why any secrecy?

continues.....

In the evening, when someone was going to town, I gave him money to bring ten palams (1.50 kgs) of cashew nuts. The
person who brought them did not give them to me immediately but gave them the next morning at 9 O'clock. Afraid of what
Bhagavan would say if I gave them in His presence, I gave the packet to the attendant, Krishnawamy, after Sri Bhagavan had
gone out at 9.25 am. I do not know what happened in the noon. I went to the Asramam at 2.30 pm. and stayed on till 4 pm.
The topic never came up. I felt greatly relieved, went home, came back in the evening at 6 pm. and sat in the Hall at a distance.
Veda Parayana was over. Krishnawamy was pouring into a tin the cashew nuts I ave him. Bhagavan saw and asked him who
gave them.  He said Nagamma. Bhagavan asked, 'when?'  'At 9.45 am when Bhagavan went out, said the attendant.

'Is that so? Why not give it in my presence? Why this secrecy?  Because I suppose she was afraid Bhagavan would be angry.
These pranks have not been given up yet. Perhaps it is at her instance, that Subbulakshmi brought cashew nuts a short while
ago and gave them secretly to Satyananda  through a window and slipped out. In addition, she gave an excuse to the effect
that Athai (aunt - Bhagavan's sister) had asked them to be given. She put it on to Athai as she thought I would not say anything
in that event. These are the silly acts of people here.  Why do they indulge in these things instead of confining themselves to the
purpose for which they have come here?  They try to hoodwink Swami.  They do not know that they themselves are getting
hoodwinked.  This weakness has not left them in spite of years of stay here. Have they come here for this purpose?  said Bhagavan
in a thundering voice.

As I sat there, I became still as a statue.  I never told Subbulakshmi amma nor did I know of her giving the cashew nuts. But I could
not venture to open my mouth to mention the facts. I was however reminded of the purpose for which I had come. I thought that the lion's dream known as Guru Kataksha was like this.  The clock struck the half hour.  Startled by it, I looked at it and found it was
6.30 pm. As that is the hour at which ladies have to leave the Asramam, all of them were slowly going away. I got up somehow and
bowed before Bhagavan.  He was looking at me with piercing eyes indicating anger coupled with sympathy.  I could not look at the
majestic personality and so without raising my head, I came home and went to sleep. Next morning it was broad daylight by the time
I woke up. I realized that the reason for the rebuke, which was like a precept, was not merely the cashew nuts but my forgetfulness
of the purpose for which I had come to the Asramam, namely, the acquiring of Jnana. There must be some instances  such as forgetfulness and so I prayed to Bhagavan in my mind to forgive me.

contd.,

Arunachala Siva.                     
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on March 28, 2013, 01:24:06 PM

121. Why any secrecy? 

continues....

I got up, finished my morning routine quickly and went to the Asramam.  No sooner did I step into the Hall than Sri
Bhagavan, with a face radiant with smiles, brought up the case for inquiry.  It became clear that I never told Subbulakshamma,
and that Alamelu Athai herself sent those nuts through Subbulakshammma for the squirrels as they were left over after
the 60th year celebrations of her husband.  'Is that so!  The story has now taken a different turn.  Even so, why the secrecy?
Anyway, it is all over now.'

So saying Sri Bhagavan changed the topic and tried to cover up the whole incident by consoling words. But I have not been
able to forget it even now.

Men are bound down by desire, activity and much worry; they do not realize the shortening of life span. Hence awake, awake!

These words of the ancients are worth remembering. So far I am concerned, the words that Sri Bhagavan spoke, the looks He
cast with a feeling that this child, without realizing how fast time flies, was wasting her time on trivialities, were imprinted on
my heart.

After all, Sri Bhagavan is a Jnana datha, the giver of Jnana!

*******

Arunachala Siva. 
               
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on March 29, 2013, 12:57:51 PM
122. Kriti Samarpana - Dedication of a book:

After leaving your house in Madras, the day before yesterday night, I reached the Asramam yesterday morning by 7 O'clock.
Though it was only four days since I had left the Asramam, I felt as if it was four centuries. So I went straight to the Asramam
from the Railway Station. Sri Bhagavan was taking His breakfast. When I prostrated before Him and stood up, He said, 'You have
come back so soon?'  I said, 'Yes' and told Him that ten copies of Lekhalu (original Telugu version of Letters from Sri Ramanasramam)
were ready, that I had brought them with me and the printers said that they would send the remaining copies to the Asramam
direct. Sri Bhagavan said, 'Yes' and remained indifferent.

After finishing my bath, etc., I took the bundle of books to and went to the Asramam office, but Sarvadhikari was not there.

So I thought I could as well show them to Sri Bhagavan and then bring them back an d so went into the Hall. I did go into
the office first, in accordance with the rules, to give books there, but the desire to show them to Bhagavan first was dominant in
my mind

contd.,

Arunachala Siva.           
 
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on March 30, 2013, 02:00:51 PM
122. Kriti Samarpana:

continues....

Whatever it be, taking advantage of the absence of the Sarvadhikari from the office, I went to the Hall first. Bhagavan was
reading the newspaper and appeared not to notice me.  Afraid of giving the books into His hands, I placed them on the stool
nearby. In dedicating a book, it is usual to honor the person to whom it is dedicated by offering him fruits, flowers and presents
according to the author's ability.  But you know the proverb: 'For a God as big as mountain, can you offer flowers, etc., mountain
high?'  For Bhagavan, what is it that we could offer for worship?  Even so, if I wanted to offer any of the classical puja articles
such as patram (sacred green leaves), pushpam (flowers), phalam (fruits) and thoyam (water), I was afraid Bhagavan would again
scold me as He had done recently.  So I merely folded my hands to salute Him.  You know what a nice thing happened then?  As I
bent down to prostrate, a devotee came there with a group of Brahmins and with a plate full of flowers, fruits and agarbathis,
arecanuts, betel leaves etc., and placed it by the side of of the books.  When I got up and saw them, I felt extremely happy at the
coincidence.  All of them stood in a group and chanted the Vedic hymn beginning with "na karmana napraja dhanena".

After chanting was over, we all got up after bowing before Bhagavan.  Krishnaswami sent them away and said to me leisurely,
'Today it is Sashtiabdhapurthi for him, it seems.'  'Is it so?' said I.  Whatever it is, I was satisfied that though I never bought anything,
unexpectedly someone else had brought flowers and fruits to make up the omission.

Krishnaswami left the books there. So I myself handed them over to Bhagavan. Turning over them this said, and that Bhagavan said:
'Give them to office, let them come top me with the office stamp.' I opened a copy and showed Bhagavan that under His photo the
press people had forgotten to print the name.  'Oh, A mistake has been made. It does not matter. The namam (name) has merged
in the rupam (form). Give them to office.,' said Bhagavan.

contd.,

Arunachala Siva.                 
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on March 31, 2013, 01:39:51 PM

122. Kriti Samarpana:

continues....

I took them to office and came back after handing over them to Sri Niranjanananda Swami,  the Sarvadhikari.  After 9 am.
Mounaswamy brought two copies of the book and gave them to Bhagavan. Sri Bhagavan saw them and inquiring if one was
for Him and one for Nagamma, He told a devotee nearby, 'Please give the copy to her.  She wrote it and her brother got it
printed. She herself brought and gave us some copies and from out of them we are giving her a copy. It is just like making
an idol of Pillaiyar (Lord Ganesa) with jaggery and, after puja, pinching a little of that jaggery and using it for naivedyam.
When fruits are brought and given to us, do we not give prasadam?'

*****

Arunachala Siva.
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on April 01, 2013, 06:32:46 PM
123. Karathala Bhiksha (Alms in the palms)

Four or five days back, a notebook of Madhavaswami was found. As Bhagavan was looking into it, He saw a Tamizh
verse written by Him long ago.  It was in Malayalam script and while transcribing it into Tamizh, He told us its meaning:

When a man attains Jnana, he will not have any regard for this body.  Just as, after taking food, the leaf on which it was
taken is thrown away however nice it may be, so also after attaining Jnana one will be waiting eagerly for the time when         
it can be thrown away. This is the essence of what is stated in this verse.

One devotee asked:  For what reason Bhagavan did write this verse?'  In Tamizh, in a book called Prabhulinga Leela,
the same idea was expressed in a verse of four lines, and so, seeing it I thought it better to write in a similar verse of
two lines', said Bhagavan. He then wrote it in Tamizh and began telling us as follows:  The symbol of the used leaf has been
given by many people. However nicely leaf plate is stitched, it is useful only until the meal is over. After that will there be any
regard for it?  It is immediately thrown away.  Rich people have food on silver plates with gold flowers inlaid in them. Why are'
such things when we have hands given by the God?

When I was on the Hill, someone got a leaf plate made of silver and requested me to eat from it. I sent it back saying that I
did not require it. When  the food can be eaten out of the hands, why silver and gold?  For a long time, I did not eat food from
a leaf. If anybody brought food, I used to stretch out my palms of my hands, and when the food was put in them, I used to
eat it.  It is only of late that I have begun eating food served on a leaf.

contd.,

Arunachala Siva.             
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on April 02, 2013, 05:29:45 PM
123. Karadhala Bhiksha:

continues.....

Another person asked: 'Is it because of  that Ganapati Muni praised you by saying, 'Karathamarasena supatravata'?

Bhagavan replied:  'Yes, When  you have hands, why all these things?  When I was going for bhiksha, I used to take alms in the
palms of my hands and go along on licking my hands.  I never used care for anything. I used to feel shy to ask anyone for anything.
Hence that karathala bhiksha used to be very interesting. There used to be big pundits this side and that; sometimes big government
officials also used to be there. What did I care who was there?  It would be humiliating for a poor man to go out for bhiksha, but for one
who has conquered the ego, and become an Advaitin, it is a great elevation of mind. At that time, he would not care if an Emperor came
there. In that way, when I went out for bhiskha and clapped   my  hands, people used to say, 'Swami has come.' and give me bhiksha
with fear and devotion.  Those who did not know me used to say, 'You are strong and sturdy. Instead of going out like this as a beggar,
why don't you go out to work as a cooly?  I used to feel amused.  But I was a Mouna Swami and did not speak.  I used to laugh and go
away feeling that it was usual for ordinary people to talk like that.  The more they talked like that the more they exhilarated I felt.
That was great fun.'

'In Vasishtam, there is a story about Bhagiratha before he brought Ganga down to the earth.  He was an Emperor but the empire
seemed to him a great obstacle to Atmaignasa.  In accordance with the the advice of his Guru and on the pretext of a yagna, he
gave away all his wealth and the other possessions.  No one would, however, take the empire. So he invited the neighboring King
who was an enemy and who was waiting for a suitable opportunity to snatch it away and gifted away the empire to him. The only thing
that remained to be done was to leave the country.  He left at midnight in disguise so as not to be recognized and went about begging
alms at night.

contd.,

Arunachala Siva.                       
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on April 04, 2013, 02:54:46 AM
123. Karathala Bhiksha:

continues......

Sri Bhagavan continues the story in Vasishtam:

Ultimately, he felt confident that his mind had matured sufficiently to be free from egoism.  Then he decided to go to his native
place and there went out begging in all he streets.  As he was not recognized by anybody, he went one day to the palace itself.
The watchman recognized him, made obeisance and informed the then King about it, shivering with fear. The King came in a great
hurry and requested him (Bhagiratha) to accept the kingdom back, but Bhagiratha did not agree.  'Will you give me alms or not?' he
asked. As there was no other alternative, he gave him alms and he went away highly pleased.  Subsequently he became the King of
some other country for some reason and when the King of his own country passed away, he ruled that country also  at the special
request of the people.  That is the story given in detail in Vasishtam. The kingdom which earlier appeared to him to be a burden did
not trouble him later when he became a Jnani. All that I want to say is, how do others know about the happiness of bhiksha?  There
is nothing great about begging or eating food from a leaf which is thrown out after taking food from it. If an Emperor goes out begging
there is greatness in that bhiksha.  Now,  bhiksha here does not mean that you must have have Vada and Payasam.  In some months,
there will be several  such things.  Even the pada puja (worshipping the feet) money is demanded. Unless the stipulated money is
tendered before hand, they refuse to take upastaranam ( a spoonful of water taken with a prayer before beginning to take food).
The unique significance of karathala bhiksha has now degenerated to this extent, concluded Sri Bhagavan.

Living only under trees, eating food out of their palms, disregarding even the Goddess of Wealth, like an old rag, fortunate indeed
are those dressed in a codpiece.

*****

Arunachala Siva.               
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on April 05, 2013, 11:29:42 AM

124. Upanayanam - Ceremony of the Sacred Thread:

One morning two or three days back some people came with a young boy whose Upanayanam had been recently performed
and went away after prostrating before Sri Bhagavan. Soon after they left, some devotee asked Him about the significance of
Upanayanam and Sri Bhagavan related it to us as follows:

Upanayanam does not mean just putting round the neck three strands of cotton thread. It means that there are not only two
eyes and but a third eyed also.  that is the Jnana netram (wisdom eye). Open that eye and recognize your swa-swarupa (own
true form).  That is what is taught.  Upanayanam means additional eye.  They say that the eye must be opened and for that
purpose they give training in pranayamam (breath control).  After that they give Brahmopadesam (initiating about Brahman),
give the boy a begging bowl and tell him to about begging. The first bhiksha is mathru - mother's.  When the father gives
Brahmopadesam, the mother gives three handfuls of bhiksha (rice) to enable the young boy to do manana (repeat inwardly),
the upadesa given by the father. He is expected to fill his stomach by begging, stay in the Guru's house for training and realize
his self by opening the jnana netram.  That is the significance of Upanayanam.

contd.,

Arunachala Siva.       
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on April 06, 2013, 01:17:04 PM
124. Upanayanam:

continues.....

Sri Bhagavan further said:  Forgetting all that, what is done at present is this: pranayama has come to mean just closing
the nose with the fingers and pretending to control breath. Brahmopadesam means just to cover both the father and the son
wit a new dhoti when the father whispers something in the ear of the son.  Bhiksha means just filling up the begging bowl with
money.  What could they preach to the boy when the father who gives upadesa and the priest who gets this done, do not
know the real significance of Upanayanam?  Not only that.  After receiving the required knowledge by staying with the Guru
for a sufficiently long time, the Guru used to send the boy to his parents to find out whether his mind would get caught in worldly
affairs or turn sannyasa.  After staying in their own homes for some time, the boys used to start on a pilgrimage to Kasi, devoid of
worldly desires and with a view to renouncing them completely.  At that time, parents having girls of marriageable age dissuade
the boys from going to Kasi and offer them their daughters in marriage.  Those that are strongly inclined towards renunciation
wold go without caring for the offers of marriage and those that are otherwise, return home and accept of the offer of marriage.
All this is forgotten now.

contd.,

Arunachala Siva,.               
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on April 07, 2013, 02:23:47 PM
124. Upanayanam:

continues....

Pilgrimage to Kasi at present means the young man puts on silver-lined silk dhoti, his eyes are colored black, his forehead
bears a caste mark, his feet are ornamented with yellow and red paste, his body is smeared with silver paste, his neck is
adorned with flower garlands, an umbrella is spread over his head and wooden sandals are worn on his feet and he walks
on stylishly to the accompaniment of music. 

When the girl's brother comes and offers his sister in marriage and presses him to accept the offer, he says, 'I want a wrist
watch. I want a motor cycle. I want this and and I want that. If you give them, I can marry, otherwise not.'

Afraid that marriage which is arranged may fall through, the parents of the bride give whatever is demanded.  Then they have
photos, feasts, and presentation of clothes and the like.

Nowadays bhikshas are used for filling up the begging bowl with rupees and pilgrimages to Kasi  are used for extracting dowries.'

******

Arunachala Siva.                     
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on April 08, 2013, 05:53:42 PM

125.  Forced Dnners:

This afternoon at 3 O'clock, a devotee from Esanya Mutt came and bowed before Sri Bhagavan . Seeing him, Bhagavan said: 'A
telegram has been received that Swami in Kovilur Mutt is no more. Is Natesa Swami gone? 'Yes. Two days ago. We knew beforehand
that he was sick,' he said. Someone asked, 'Who is Natesa Swami?'  'The deceased who passed away at the Kovilur Math was originally
in charge of the Esanya Mutt.  When Madathipathi (head of the Mutt) of Kovilur passed away Natesa Swami was taken there and was
made the head of that mutt. That is the most important Vedanta Mutt this side. Though he was not very learned, he was a good sadhaka
and so he was chosen.  It might have been about twenty years back.' said Bhagavan.

'Is he the same person, who made Bhagavan get into a  bullock cart? I asked.

No. That was the one who was in the mutt before Natesa Swami.  He was not like this person. He was a powerful personality,'
said Bhagavan.

'When was that? some one asked.

'That was about four or five years after I came to Tiruvannamalai and I was at that time in Virupaksha Cave. It is a funny story. One
day when Pazhani Swami and myself went round the Hill and came near the temple it was   8.0 pm. As we were tired, I lay down in
Subramanya Temple.  Pazhani went to fetch food from the choultery.  He (the head of the mutt) was going into the Temple. As usual
there were many disciples around him. One of them saw me and told them about it.  That was enough.  While returning, he came with ten of his disciples and stood around me. He began  saying:  Get up, Swami.  We shall go.'  I was in mouna then.  So I showed  by
signs that I would not accompany them.  Was he he man  to listen to me?   'Lift him up bodily, lift.' he said to his disciples.  As there was
no alternative, I got up. When I came out, there was a cart ready.  'Get in Swami' he said. I declined and showed them by signs that I would prefer to walk and suggested that he should get into the cart.  He took  no notice of my protestations. Instead he told his disciples
'What are you looking at. Lift Swami and put him in the cart.'  They were ten of them and I was alone. What could I do?  They lifted me
bodily and put me into the cart.  Without saying anything more, I went to the mutt.

contd.,

Arunachala Siva,   
                 
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on April 09, 2013, 06:22:56 PM

125. Forced Dinners:

He had a big leaf spread out for me, filled it with food of all kinds, showed great respect and began saying, 'Please stay
here always'.  Pazhani Swami went to the temple, enquired about me and then came to the Mutt. After he came, I somehow
managed to escape from there. That was the only occasion on which I got into a cart after coming to Tiruvannamlai. Subsequently
whenever new people arrived they sent a cart, asking me to go over there place. If once I yielded, I was afraid that there would
be no end to the sort of invitation and so I sent back the cart, refusing to go. Eventually they stopped sending their carts. 

contd.,

Arunachala Siva.     
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on April 10, 2013, 05:49:31 PM
125. FORCED DINNERS:

Continues......

Sri Bhagavan continued:

'But that was not the only trouble with them.  Even I did not go to them ,when uninvited, I used to go round the Hill and would
sometimes visit the mutt.  He would then go in and say something to the cook.  At meal time, he would have a big leaf spread
out for me, sit by my side and instruct the cook to serve me food over and over again.  On the other days, he would not eat
along with the disciples in the mutt, but when I visited the mutt, he used to sit by my side for food.  How would I eat all that
was piled up on the leaf?  I used to touch a little of the various preparations.  The balance used to be mixed together by the
disciples and the inmates used to eat it saying, 'It is Swami's prasadam."  Noticing this, I gave up eating from a leaf.  Whenever
I felt like eating there in the mutt, I used to stay in Pachaiamman Temple or somewhere nearby, go the mutt soon after the naivedya
bell was rung, stay near the main entrance and ask them for the nivedana.  They used to bring it, and give it into my hands.
I used to eat without the aid of the leaf.

Salt is not put into the nivedhana, as it is a Siva temple,  Even so, I did not mind it at all.  All that I wanted was to satisfy my
hunger.  As the head of the mutt was staying upstairs, he knew nothing about it for some time. One day, he saw it accidentally,
Who is it that is giving Swami food without salt?'  he enquired angrily. Subsequently, he learned all the facts and left the matter at
that.  The person who died recently was not like that. He was a very peaceful and easy going man.  He used to sit by my side
along with all others and arrange for serving me food in normal quantities, similar to others.'

continued...                   

Arunachala Siva.
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on April 11, 2013, 06:19:48 PM

125. Forced dinners:

continues.....


'Bhagavan also once lecutured there', didn't he? someone asked.  'Yes', He replied.  'When the person who recently passed
away was teaching some lessons, to the inmates of the mutt, I happened to go there.  They received me with great respect
and made me sit down. ' Go on with the lessons', I said. 'Can I teach lessons in Swami's presence? Swami Himself must say
something,' he replied.  So saying, he got a copy of Gita Saram, made his sishyas to read and requested me to explain it.
As there was no way out, I gave a discourse.'

Ramachandra Iyer's grandfather once took Bhagavan to his place, it seems', said the questioner.  'That was long back, perhaps
in 1896. I was then in Gopura Subramanya Temple.  He used to come to me daily, sit for a while and then go.  I was in mouna then.

So there was no talk or consultation. Even then, he had great devotion to me. One day it seems he invited someone to his
house for a feast.  In the noon, before the meal time, he came to me with another person. One standing on either side of me,
they said 'Swami, let us go. Get up.'  'Why?' I inquired by signs. They told me the purpose.  I refused. But would they go?  They
caught hold of my hands and forcibly pulled me up.  They were prepared even to carry me in their arms. He was tall, stout with a big
belly,  I was at that time lean and weak.  I was nothing before him.  His friend was even sturdier. What could I do? I was afraid
that they might even carry me in their arms if I resisted any further.  I knew they were inviting me with great bhakti. So, thinking
it was no use arguing with them, I walked with them. From the main entrance they took me to the Hall with great respect, spread
a big plantain leaf  and fed me sumptuously and then sent me back.  That is the only occasion where I have eaten, in a family house.

******

Arunachala Siva.                   
 
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on April 12, 2013, 02:32:26 PM

126.  Questions with Half Knowledge:

A few days back a meeting of the Vysya Sangam was held in this town.  A number of prominent Vysyas from Andhra State
attended to it. Two days back all of them  came to the Asramam in the morning and one of the chief men among them addressed
Bhagavan thus:  'Swami, God has become Jiva. Will the grief that the Jiva suffers affect God or not?'

Bhagavan did not give a reply immediately but remained silent.  The questioner waited for a while and asked. 'Swami. Shall I
wait until you give me a reply?' Then Bhagavan said: 'Who is it that is asking the question?' 'A jive' said the Vysya.

'Who is that Jiva?  what does he look like? Where was he born?  Where does he get dissolved? If you inquire and find out,
he who is known as Jiva will be found to be God himself.

'Then it will be known whether the grief experienced by the Jiva will affect God or not.  When that is known, there will be no
trouble at all.'     

'This is what we are unable to know, said the questioner.

'There is no effort required to know one's self. You exist during sleep but all the things in the world that you see are not visible
then.  When you wake up you see that you see everything.  But you existed then and exist now.  That which comes on you in your
wakeful state should be thrown out,' said Bhagavan.

'How are we to throw it out?' inquired  the questioner.

'If you remain as you are, it will go out on its own accord. You nature is to BE. If you see the Reality as it is, the unreal will go away
as unreal.', said Bhagavan. 

'What is the method by which this can be seen?' asked further the questioner.

'By inquiring Who am I? and what is my true state?' said Bhagavan.

'How am I to inquire?' asked the questioner.

Bhagavan kept silent.

contd.,

Arunachala Siva.   
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on April 13, 2013, 01:47:06 PM

12. Questions with Half Knowledge:

The questioner waited for a reply for a while and then, saying, 'Yes, this is the method.'  He touched the feet of Sri Bhagavan,
despite the objections of the attendants and went away with all members of the Vysya Sangam.  After they had left, Bhagavan
said to those waiting near Him, 'Don't they know the reply?  They just wanted to test me.  They left that their work was over,
when they touched my feet. What more do they require?'

A rich Reddy from Nellore, who happened to be there said, 'Ananda is said to be Atma.  Ananda is free from sorrow. If so,
when the Jiva experiences Ananda, will he be free from sorrow?  Bhagavan replied:  'There can be Ananda only if there is duhkha
and it is only if a thing is known as duhkha then ananda can be known. If duhkha is not realized, how can Ananda be realized?
So long as there is one who knows, these two will exist. Vastu (the thing that is) is above sukha and duhkha.  Even so, the
Vastu is known as sukha, because Sat is above Sat and asat.  Jnana is above Jnana and ajnana.  Vidya  is above vidya and avidya.
The same thing is said about several things. So what is there to say?' said Bhagavan.  The same idea is expressed in verse ten of
Ulladu Narpadu.       
 

*****

Arunachala Siva.
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on April 14, 2013, 01:46:19 PM

127. Puja with Flowers:

Recently, a rich lady residing in Ramana Nagar, was getting a basket of jasmine flowers from her garden everyday and
giving them to all the married ladies in the Hall.  Bhagavan observed this for four or five days but said nothing. She did
not discontinue that practice.  One day she put the flower basket on the stool, bowed before Bhagavan and got up.
Bhagavan looking at someone nearby said:  Look, She has brought something.  They are flowers perhaps.  What for?

With some fear, she said that they were not for Bhagavan but for the married ladies and began distributing them.  'Oh,
if that is so, they could as well be distributed at their houses.  Why here?  If someone give flowers thus, all others begin
doing the same thing.  Seeing that, people who newly will think that flowers must be distributed and will buy and bring them.
Then the trouble starts.  I never touch flowers.  In some places, it is usual to present flower garlands.  Hence many people
bring flowers. I have not allowed people to do puja to the feet or to the head. Why do we require such practices?' said
Bhagavan.

With fear and trepidation she said, 'No, I will not bring them any more.'  Bhagavan said, 'All right.  That is good.'

contd.,

Arunachala Siva.     
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on April 15, 2013, 11:55:15 AM
127. Puja with Flowers:

continues.....

Looking at those still near Him, Bhagavan went on as follows:  "You know what happened at one of the Jayanti celebrations?
A devotee got a book by name Pushapanjali printed and said he would read it.  When I said, 'Yes', he stood a little behind
and began reading it. He appears to have some flowers hidden in his lap.  As the reading came to a close, bunches of flowers
fell on my legs.  On inquiry, it was found that it was his doing.  He did it thus because he knew I would not agree if he told
me beforehand.  What to do?  Perhaps in his view, it is no puja unless it is done like that.'

During the early days of my stay here, on a Varalashmi Puja Day, one or two married ladies placed some flowers on Bhagavan's
feet, bowed before Him and went away after seeking his permission for Puja.  Next year, all began doing the same thing.  Bhagavan
looked at them angrily and said, 'There it is - one after another, all have started.  Why all this?  This is a result of my keeping quiet
instead of stopping it in the very beginning.  Enough of this.'

Not only in regard to Himself but even in regard to puja to the deities, Bhagavan mildly rebukes devotees about using leaves
and flowers.  I have already written to you in one of my previous letters about the laksha patri puja (puja with one lakh of leaves)
of Ecahmma.  There is another instance.  During the days when Bhagavan used to go round the Hill with devotees in stages, they
camped one morning at Goutama Ashram.  After the men and women cooked, eaten and rested, and were getting ready to go as to
reach the Asramam before sunset, a lady devotee named Lakshmamma, who was born in Tiruchuzhi and was a childhood friend of
Bhagavan and who used to talk to Him familiarly, was plucking and putting in a basket the jasmine and tangedu flowers that had grown
luxuriantly on the trees in and around the cremation ground there.  Bhagavan noticed it and asked similingly, 'Lakshmamma, what are
you doing?  She said, 'I am plucking flowers.'  'I see. Is that your job?  It is all right but why so many flowers?' asked Bhagavan.
'For puja' she said.  'Oh! It won't be puja unless you worship with so many flowers, is that it?' said Bhagavan. 'I don't know. These
trees have abundance of flowers. So I am plucking them', she said.  'I see, As in your opinion it will not be nice if there is a luxuriant
growth of flowers, you are making them tonsured. You have seen the beauty of that growth and you do not like others to see it.  You have watered them and helped them in their growth, haven't you? So you can take liberty of plucking all the flowers and making them
naked so that no one else can see that beauty.  It is only then you will get the full benefit of your puja, is it?' said  Bhagavan.

******

Arunachala Siva.           
         
     
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on April 16, 2013, 01:51:43 PM
128. ABHISHEKAM - WORSHIP WITH WATER:

A devotee who has been coming to the Asramam off and on, yesterday, during conversation regarding Bhagavan's stay on
the Hill, asked Him, 'While Bhagavan was on the Hill, it seems some one did abhishekam to Bhagavan  with coconut water.
Is that a fact?'  Laughingly Bhagavan said: 'Yes. while I was in Virupaksha Cave, some ladies from North Inida came., I was
sitting on a platform under the tamarind tree with half closed eyes, without particularly noticing their arrival. I thought they
would go away after a while. Suddenly there was a noise of breaking something,  I therefore opened my eyes and saw
coconut water trickling down my head. One of those ladies had done that abhishekam.  What was I to do?  I was in mouna
and could not talk.  I had no towel even to wipe the water off.  There used to be lighting of camphor, pouring of water on the
head, tirthas, prasads, and several troublesome performances. It used to be quite a job stopping such things.

continued.....

Arunachala Siva.     
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on April 18, 2013, 06:00:36 PM
128. Abhishekam - Worship with water.

continues......

Bhagavan continued:

I myself have seen similar instances some four or five yeas back.  In the room, where Bhagavan takes His bath, there is a hole
through which the water is used to drain out.  Below that, a gutter was constructed to drain the water.  At the time of His bathing   
some devotees used to gather at that place, wipe their eyes, sprinkle water on their heads that came out of the room.  They even
used it for achamaniyam. That was going on quietly and unobserved for some time. But in due course, people began to bring
large vessels and  buckets to gather that water.  Soon there was a long queue. That naturally resulted in some noise, which reached
Bhagavan's ears, and He inquired and found out the facts.  Addressing the attendants, He said, 'Oh, Is that the matter?  When I heard the noise I thought it was something else. What nonsense!  Will you get this stopped or shall I bathe at the tap outside?  If that is done, you will be saved the trouble of heating water for me and there will be no trouble for them either to watch and wait for tirtha.
What do I want?  Only two things, a towel and a koopinam. I can bathe and rinse them at the tap and that completes the job.  If
not the tap, I can have the bath in the streams and tanks. Why this bother?  What do you say?  When Bhagavan took them to task thus, the practice was stopped.

contd.,

Arunachala Siva.                   
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on April 19, 2013, 02:21:38 PM
128. Abhishekam (Worship with water):

continues.....

Another thing that happened during those days,l Bhagavan used to go to the Hill in the hot sun after taking meals, in the forenoon.
On His return, when He came to the platform near the Hall, the attendants used to pour water on His feet from the kamandalu
and He used to wash His feet and then go in.  Some used to hide somewhere there, and, as soon as He went into the Hall,
they used to collect that water and sprinkle it on their heads.  Once an inquiry starts, all faults come to light, don't they?
Bhagavan appears to have noticed this also. One afternoon, He saw through window an old and long standing devotee sprinkling
this water on his head. Seizing that opportunity, He began saying, 'There it is!  See that! As I have not been taking any special
notice of ti, it is going beyond all limits.  However long they are here, and however often they hear what I say, these ridiculous
things do not stop.  What is it that they are doing?  I shall henceforth stop washing my feet, do you understand?'

He thus reprimanded them severely. That devotee was stunned, and with shame and grief, went to Bhagavan immediately and
begged to be  excused.

Not only did Bhagavan admonish him like that, but from the next day onwards, He refused to wash His feet there even though
attendants pleaded with Him to retain the existing custom.

...........

Arunachala Siva.             
Title: Re: Letters from Sri Ramanasramam:
Post by: Subramanian.R on April 20, 2013, 02:33:16 PM

129. Tirthas, Prasadas and  Ucchishtam (left over food of Guru):

Long back, when there were not many people in the Asramam, one of the attendants of Bhagavan used to wait until
Bhagavan had finished eating and then used to have his food on Bhavavan's leaf.  Gradually, Asramites and old devotees
(including Muruganar) began asking for the leaf  did not take a serious turn, Bhagavan did not take much notice of it. A plate
had also to be placed before the leaf for washing His hands, that water also used to be taken in like tirtha (holy water).
In due course,  these two practices of the Asramites went beyond Asramam precincts and spread to Ramana Nagar also.

One day the mother of a wealthy devotee came there during lunch time and stood by the side of Bhagavan. Seeing her,
Bhagavan said, 'Why don't you sit down for meals?' She did not do so.  Bhagavan understood the purpose but kept quiet
as if He did not know anything.  On the other side, the grand daughter of another devotee, aged eight, stood with a tumbler
in her hand. Noticing her also, Bhagavan said: 'Why are you also standing?' Sit and down and eat food.'  'No', she said.  'Then
why have you come? What is the tumbler for? asked Bhagavan.  After all, she was an unsophisticated child, and so, not knowing
it to be a secret, said, 'Grandmother has sent me to fetch tirtham.' Bhagavan could not contain His anger any longer and said,
'I see.  That is the thing. This child is waiting for tirtham and that lady for the leaf. That is it. Isn't it?  When He thus asked with
commanding tone, one of the people near Him said, 'Yes.'   'I have been noticing this nonsense  for sometime now,' He said.'They
think that Swami sits in the Hall with closed eyes and does not notice any of these things. I did not want to interfere in such matters
all these days, but there does not seem to be any limit to them.  Tirthas and prasadas out of Ucchishtam (food and water left over
as a  remainder) and people to take turns for them!  Look!  Henceforth, I will not wash my hands in the plate, not even anywhere
about this place. I will not leave the leaf here and go.  I myself will remove it and throw it away.  You understand?  All of you join
together and do these things. This is the only punishment.' 

So saying, and repeating several other things for long time, Bhagavan folded His leaf in His hand.  However much people there begged
Him, He did not give them the leaf, but went up the Hill and, after turning a corner, threw it away and then washed His hands there.

Eventually, the Asramites prayed and assured Him that they would stop those undesirable practices. He said, 'When everyone
removes his used leaf, and throws it away, why should I leave mine?'  Until 1943, after meals, everyone used to remove their leaf
and throw it away.  That practice was changed only after this incident.

After all the Asramites swore that they themselves should remove all the leaves and throw them away along with Bhagavan's leaf,
He reluctantly began leaving His leaf there.  But even today He has been washing His hands outside, near the steps leading into the
Hall. If anybody requested Him to wash His hands in a plate, He would say, 'Will you provide all these people with plates?  If all
others do not have them, why should I require one?' What reply could we give Him?

*****

Arunachala Siva.