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The teachings of Bhagavan Sri Ramana Maharshi / Re: Our Bhagavan-Stories
« on: December 03, 2015, 06:53:05 AM »

On June 19, 1945, G.V. Subbaramayya wrote his 'Farewell Prayer' in six Telugu stanzas. 
This was titled Abhayam, 'Reassurance and Refuge:

The courage that never quails under any distress,
The equal bearing of honor and shame,

The same benevolence towards all,
The gratitude for others' good deeds,

The sense of fullness that Thou art everything,
The eternal devotion to Thy lotus-feet,

The knowledge that every occurrence is Thy doing,
The wisdom that everything happens for the best,

The inquiry "To whom are all these thoughts", "To me"
"Who am I?"

The consequent subsidence of all thoughts
And flash of Reality as Self Realization,

"O Father Ramana, grant to Thy child!"   

(Source: Arunachala's Ramana, Boundless Ocean of
Grace, Volume 5. Sri Ramanasramam, Tiruvannamalai.)

Arunachala Siva.

The teachings of Bhagavan Sri Ramana Maharshi / Re: Our Bhagavan-Stories
« on: December 03, 2015, 06:50:59 AM »

When Bhagavan Ramana was on the Hill, serpents and peacocks used to remain quiet, friendly
to each otherin His Presence.  Panthers which came to tanks and ponds to drink water, finished
their work and went away without harming anyone.

Arunachala Siva.

The teachings of Bhagavan Sri Ramana Maharshi / Re: Our Bhagavan-Stories
« on: December 03, 2015, 06:49:05 AM »

When Bhagavan Ramana was in His last days [ He had pain, which should have been unbearable
for anyone else], the attendants asked Him:  "Bhagavan!  Is it paining too much?"
Bhagavan Ramana said:  "Yes, the body is paining!"  He was not the body or the mind.

Arunachala Siva.


The drishti-srishti vada is proposed to overcome these difficulties.  It holds that the world that we 'see'
(i.e. cognize) in waking is only a projection of our mind, like the world we see in dreams. It comes
into being at the time of our seeing it, and ceases to be when  we do not see it. The impression that
we get of the world being continuous in existence across proximate waking states is also a result of
our projection, and not real.  In such an unreal world, there can be no real doer, nor any karma
needing retribution.

n such a context, that Bhagavan
adverted to Major Chadwick 'being one of us' in a past birth.  The statement is to be taken at the srishti-
drishti level.     

We thus do not reject srishti-drishti as strictly unreal, but accept it as a lower level of spiritual reality,
and the drishti-srishti as the higher.  Gradation in reality admitted in spirituality on the same footing
as it is in science. 


Arunachala Siva.

The teachings of Bhagavan Sri Ramana Maharshi / Re: Our Bhagavan-Stories
« on: December 02, 2015, 12:55:56 PM »
Like everything else in this remarkable story, Chadwick's cottage is a symbol that works on a
number of levels.  By moving in to this little cottage, Chadwick proved his determination to become
enlightened at all costs, his willingness to make sacrifices and turn his back on the world in his
pursuit of spiritual goals. Its location within a stone's throw of the Old Hall also symbolized his
unique position at the heart of the Asramam. From now on, he would always be part of Bhagavan's
innermost circle, a small group which was otherwise almost exclusively Indian.  The cottage therefore
also symbolizes that the West has a central part to play in the Asramam. Chadwick's humble dwelling is,
so to speak, its embassy in Arunachala. In  welcoming Chadwick so warmly and supervising the
construction of his new home, Bhagavan was welcoming us all. Now we too will always have our place
a stone's throw from the Old Hall.  So the cottage is a symbol of Bhagavan's global significance, and
thus of His own greatness and universality.  As Chadwick himself was at pains to point out, Bhagavan
came for the whole world, and He had a special message for the West.  Of course, Sri Ramana, was
a Hindu, just as Jesus was a Jew.  But the Maharshi, like the Christ, came for all souls. And there could
be no better symbol of this than  the dwelling he constructed at the center of His Asramam for the
most Christian of His devotees. After losing his priestly vocation, the young Englishman had wandered
the world like a lost sheep in search of his shepherd.   Now Father Chadwick had finally come home.

On a personal note and intimate level, the little cottage simply symbolizes the friendship between Alan
and Sri Ramana.  Its construction cemented their new relationship.  Alan had moved in. From now on
until the end of Sri Ramana's life, they would be ever the best friends.

Yet this most loyal of Englishman had only been living in his new home for three years when his
friendship was put to its severest test.


(Will continue when the next issue of Mountain Path, is received.)

Arunachala Siva.           

General Discussion / Re: Laghu Vasudeva Mananam:
« on: December 02, 2015, 12:08:06 PM »
The answer continues...

Next, we shall take up the difference between Chit (self awareness) and Jada (inertness). Chit is
what reveals itself without the help of any external light like that of the Sun or fire. On the other
hand, it reveals the inert objects like the body superimposed on it.  It is the light of this self aware
entity that reveals even the light of the shining Sun as also inert entities like stone, earth, etc.,
which have no luminosity.  In contrast, Jada has no power to reveal itself or reveal other objects.
As for example, take sunlight.  Without the help of any other worldly light it illumines itself and with
its light reveals inert objects like a stone, earth etc.,  Chit is similar to this.  A pot, a stone, etc.,
cannot reveal themselves nor reveal other objects. This is the nature of Jada.  Just as there is the
five fold difference like Sabda, Artha etc., between the Sun and inert objects like pot, there is this
five fold difference between Chit and Jada.


Arunachala Siva.         

General Discussion / Re: Laghu Vasudeva Mananam:
« on: December 02, 2015, 11:59:52 AM »
The answer continues....

In this way, there is five fold contradiction in this experience.  These are in respect of Sabda,
(sound or name), Artha (actuality), Lakshana (characteristics), Prartiti (experience), and
Vyavahara (understanding for the time being). In the same way, the characteristics of Sat
is not there in what is Asat.  So also the characteristics of Asat is not in Sat.  Therefore, there
exists between them the five fold contradiction mentioned earlier, in the context.  Discriminating
in this way, you have to understand the difference between Sat and Asat.


Arunachala Siva.   

General Discussion / Re: Laghu Vasudeva Mananam:
« on: December 02, 2015, 11:49:19 AM »
I would like to hear a more elaborate description of the characteristics of Sat, Chit, and Ananda as
against their opposites of Asat, Jada, and Dukha.

Sat is that which exists without any change in the three periods of time, past, present, and future.
Asat is that which is false in the three periods of time, and yet is felt as if it were existent.  On proper
discrimination it is found to be non existent. For example, in dim darkness it is found to be non existent.
For example, in a dim darkness, a rope is experienced as a snake, a garland, a stick or line of water,
though the snake etc., are not actually there. By the delusion caused by dimness, the snake is felt
as existing there in place of the rope. But this does not change the rope in the least.  During the time
of delusion, the snake is there fore the deluded man, but when the light of discrimination comes to
be cast on the apparent snake, the understanding that the snake was never there dawns on the person
experiencing this.  This is technically known as Badha, sublation.  He feels fully convinced that the snake
was never there, as the characteristics of the snake are not in the rope, or of the rope in the supposed


Arunachala Siva.

General Discussion / Re: Laghu Vasudeva Mananam:
« on: December 02, 2015, 11:37:19 AM »
How can we know this difference between the Atman and Anatman?

Sat, Chit, and Ananda are the characteristics of the Atman. Untruth, inertness and misery are the
characteristics of a woman are not in man nor of a man in woman, you do not find the characteristics
of Sat in Asat, and of Asat in Sat.  Next, you do not find the characteristics of light in darkness and
of darkness in light.  In the same way you do not find the characteristics of Chit in Jada and vice versa.
The characteristics of moon light will not be seen in the heat of the sun, or the coolness of the latter
in the former.  So also the characteristics of Ananda will not be seen in a state of misery and vice versa.


Arunachala Siva.     

General Discussion / Re: Laghu Vasudeva Mananam:
« on: December 02, 2015, 11:30:40 AM »
What are these three: Sat, Chit, and Ananda?  How are we to recognize them?

Sat is that which is never destroyed. Chit is what self revealed. (Svayam Praksa).  i.e. which
requires nothing other than itself to reveal it.  For example, an ordinary thing cannot reveal
itself, without a light.  The Atman is not like that. It is being revealed to Itself by Itself. Ananda
is the endless joy of being self revealed as an indestructible entity.  In contrast to the Atman of
this nature, the non Atman is what is untrue, (Asatya), inert (Jada), and miserable (Dukha Swarupa).


Arunachala Siva.     

General Discussion / Re: Laghu Vasudeva Mananam:
« on: December 02, 2015, 11:23:47 AM »
When you were questioned 'What is the Atman?' you said it is different from the three bodies
and gave signs and attributes of these three bodies, by which they could be recognized.   In the
same way, can we not determine the  Atman  from its positive signs or attributes?

Brahman  infills everything, and in fact there is nothing excepting Brahman.  The Brahman Himself
is the Atman of everything and everywhere. (i.e. as Pratyagatman) according to all Upanishads.
Thus Brahman and the Atman being the same, the Atman can be understood as of the nature of
Sat, Chit, and Ananda.


Arunachala Siva.     

General topics / Re: Tevaram - Some select verses.
« on: December 02, 2015, 09:50:33 AM »

அந்தாழ் புனல்தன்னி லல்லும்
    பகலும்நின் றாதரத்தால்
உந்தாத அன்பொடு ருத்திரஞ்
    சொல்லிக் கருத்தமைந்த
பைந்தா ருருத்ர பசுபதி
    தன்னற் பதிவயற்கே
நந்தார் திருத்தலை யூரென்
    றுரைப்பரிந் நானிலத்தே. (20)

Uruttirapacupati Naayanaar

Pasupati of Andhanar* clan in chank,  rich
Tiruttalaiyoor ever immersed in waters,
Remained, neck deep, day and night,
Kept on chanting Sri Rudram sweet and dear
To Lord's will and wish and rendered
The chant to the garlanded Lord. To him darshan He gave, in grace.


Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: December 02, 2015, 09:47:09 AM »

பதிகந் திகழ்தரு பஞ்சாக்
    கரம்பயில் நாவினன்சீர்
மதியஞ் சடையாற் கலர்தொட்
    டணிபவன் யான்மகிழ்ந்து
துதியங் கழல்சண்பை நாதற்குத்
    தோழன்வன் றொண்டனம்பொன்
அதிகம் பெறும்புக லூர்முரு
    கன்னெனும் அந்தணனே.(19)

Muruga Naayanaar
Murugan, the Andhanar of Tiruppukalur where holy decades
Ever rang, chanted the Panchaksharam,
Made garlands with picked flowers for Lord;
He was a friend of Sambandhan of Shanbai*
With fields, a servitor true, who joined
In the Jyoti on Lord Sambandhar's marriage.


Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: December 02, 2015, 09:44:29 AM »

அவந்திரி குண்டம ணாவதின்
    மாள்வனென் றன்றாலவாய்ச்
சிவன்திரு மேனிக்குச் செஞ்சந்
    தனமாச் செழுமுழங்கை
உவந்தொளிர் பறையில் தேய்த்துல
    காண்டவொண் மூர்த்திதன்னூர்
நிவந்தபொன் மாட மதுரா
    புரியென்னும் நீள்பதியே. (18)

Murti Naayanaar

In an urb with lofty auric mansions and towers,
Murti daily smeared the ground sandal
Upon the Lord's linga  form. By the vain rover 
Thugs of Samana's tricks sandal wood could not be
Transported. In angst, as he ground his fore arms
In stop-less service, Samana's perished; He was powered to attain Lord's feet.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: December 02, 2015, 08:46:04 AM »

அருட்டுறை யத்தற் கடிமைபட்
    டேனினி யல்லனென்னும்
பொருட்டுறை யாவதென் னேயென்ன
    வல்லவன் பூங்குவளை
இருட்டுறை நீர்வயல் நாவற்
    பதிக்கும் பிரானடைந்தோர்
மருட்டுறை நீக்கிநல் வான்வழி
    காட்டிட வல்லவனே. (17)

Sundaramurthi Naayanaar

He that showed the via to Release
Confessed: I am taken by the Lord
Abider at Arul  Turai. For they that left
The watered fields and banks of Tirunaavalur
For Tiruvennainallur, Lord assured He only took
Them removing the murk  smogged haze.

Arunachala Siva.

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