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Messages - Subramanian.R

Mr. Nome continues.....

Bodiless He is, and bodiless He makes us abide.  In some mysterious,
inexplicable way, His picture reveals this, with its timeless, Sri
Dakshinamurti gaze, just as He explains this with words brimming
with compassion again and again to the disciples and the devotees, page after page, day after day.  The day the pictures first arrived
from Sri Ramanasramam, so many years ago, was filled with a profound joy.  It was the joy of devotees, of faith, of being blessed
with the guiding Light, of divine support -- in short, the Guru's Presence.  There had been no pictures of any kind, spiritual or artistic, anywhere in the place for months.  Just blank walls, like a
mind that is a clean slate, were there, preparing as it were for His arrival.  They arrived from His holy Asramam on the other side of the world, beckoning me to leave the world altogether.  The whole place
felt sanctified thereby.  The walls and the altar seemed to support
the pictures, but really it was Bhagavan Ramana who was supporting
them and all else as well.


If one is going to see anything at all, it should be the divine face
of the Maharshi.  Silent, speaks all that need be said in the heart.
Like His Teachings, His picture is of perpetual fascination.  When
I first started to read a book, containing His sacred utterances,
I had proceeded only about two or three pages before I realized
that though, in one sense, I understood, I had not truly understood.  So I started from the beginning again.  This happened several times. Eventually, I realized that it was alright to proceed further into the book, but the lesson had been learned.    This was not mere inspirational reading, even of a scripture declarating ultimate Truth.  This was a means of 'Darshan", and if I could really, experientially comprehend even a phrase of it, the Truth would be revealed and all that is to be known would be known.  The perpetual fascination still remains.  It will always. Ever now, ever the same are His Wisdom and His Timeless Presence.


You are not the body.  "How could a transitory, objective, sporadically appearing inert form experienced only in the waking state of mind by dependence on the senses, prana, mind, and ego be my real, continuous, non-objective existence, which is evident without recourse to anything else and is always present regardlesss of the state of the body and mind"?  And how could that which was already being experienced have remained as if unknown or unrecognized? In delusion, the Real is as if unreal or unknown, and the unreal seems as if real.  But Bhagavan, the divine Guru, reveals Himself, and the unreal vanishes as unreal, and thus the Reality remains unobscured.


(Source: Centenary of the Advent of Bhagavan Ramana, 1996, Souvenir.  An article by Mr. Nome.)

Arunachala Siva.               

He showed the Source, the nature and experience of happiness
to be one and the same.  It is not a worldly or sensory character.
Happiness is within.  What is within is the Self.  "In order to gain
that happiness which is the Self.... one should know one's Self."
It seems that this is such simple Truth and indeed, it is simpler
than any extroverted thought to the contrary, but to fully grasp
it and dwell in into the Self.  Hence, He has so clearly enunciated
it in the preamble to the sacred set of liberating instructions contained in "WHO AM I?"  Once it is truly understood, there is
freedom from the world.  No longer could anything cause suffering, be it an object, an event, conditions or a person.  With His instruction,
the tangled knot of desire and aversion, indeed all attachment, was
cut asunder in such a manner as to make it impossible to be recreated.  The detachment thus yield is of a luminous freedom and peace, the mind's concerns like the darkness before the sun.  Wherever and whenever we are, Bliss is with us in us and can no
more be parted from us than we can be separated from our own
existence.   The joy of absorption of His teaching and absorption
in its own profound meaning far surpasses the fulfillment of any
desire, even all of them put together.  He has revealed Bliss, and with a happy heart, all is at peace.


The entire delusion is said to be the outward-turned mind.  The
outward-turned mind appears as attachements and misidentifications. The outward tendency has the force of torrent, but what motivates it, what gives it that force?  And how to turn it inward and to turn it inward steadily?  Bhagavan Ramana revealed the answers in a way that could leave no doubt or difficulty.  Indeed, what is unknown to Him, the supreme Rishi, he one who has truly known Brahman for He is Brahman itself?  Nothing is unseen by His all-seeing eye.  The outwardness is the search for happiness when its abiding place is not known.


Turning inward, it is essential.  It is the most important thing to be done.  By His Grace, it is accomplished.  Self-effort is needed.  When self-effort meets with Grace, the highest good results.  Turning inward, how to go outward is forgotten?  Accustomed to detachment, one forgets how to be attached.  Immersed in happiness, how to be sad becomes a 'lost art', and one cannot do even in pretence.  There is the recollection that once there was suffering, but no actual memory or feeling of suffering itself.  Where did the bondage go?  I had been tied with a rope.  The solidity of the outward turned mind was but imagination.  Now, by the Truth and Grace of my Guru, imagination proves causeless and rootless, and the mind returns to its Source, like the bird to the boat in a vast ocean, or like a river when it joins the ocean.  "WHO AM I?" becomes known as  the only true question, and the yearned for blissful ego-death is here and now.

(Source: Centenary of Advent of Bhagavan, Souvenir, 1996. An article by Mr. Nome.)

Arunachala Siva.                         

Mr. Nome continues...


Whenever I am asked to give some story that pertains in the least
to "my life", there is the distinct feeling that there is nothing to be
said.  This so because, firstly, all the events can be told from ever
so many perspectives.  Secondly, because the events themselves
are unreal.  And thirdly, as the disciples and devotees, our only
real story is our dissolution in and merger with Him, 'like a river
when it joins the ocean.'  Fourthly there is truly, no one born,
living or dying.....


Whatever is declared here is Sri Bhagavan's alone and does not indicate in the least any individual's significance, but only the
glory of the timeless Presence of the Maharshi.  It is said, that
not a stone on Holy Arunachala was untouched by His feet.
I am just one of those stones.

(Source:  Centenary of the Advent of Bhagavan, 1996, Souvenir.
An article by Mr. Nome.)

Arunachala Siva.
It does not seem possible to determine when illusion (MAYA) began, with all its confusion and bondage.  If an enquiry is made as to its
nature, it vanishes and proves beginningless, in the sense of never having begun at all.  With true Knowledge, it is found to be non-
existent.  It never came to be, like the illusory snake where in fact, there is only a rope.  There is no actual happiness or peace in illusion.  Delusion spawns desire and fear, anticipation and hollow memories, and attachment and aversion as one yearns for happiness, expecting to obtain from someone or something else, what is actually one's own.


The Grace of the Guru pierces illusion's bubble-like dream in
inexplicable ways.  It is always blissful and liberating.  It reveals itself as direct experience and shines as revelation.  It manifests as sudden Samadhi, transcendent of the body  and all thought, with no apparent previous cause or condition.   It displays itself as myriad lessons of wisdom, he essence of which is always the Knowledge of Oneself.


Sri Bhagavan also manifests His Grace  in all these ways prior to
one's knowing anything about Him, even His name and only later
makes known to the disciple or devotees His name and form, which for us is the name of the Ineffable and the form of the Formless.  In His inscrutable, divine guidance, He accomplishes what needs to be
accomplished at the perfect time in the perfect way.


Mr. Nome continues....


His wisdom is supreme.  Not a question or doubt, misconceptions or
notion, sankalpa or vikalpa, mis-identification or attachment, can
remain when His wisdom is met.  There is nothing like it.  There
are doubtless Sages who realize the identical, blissful Knowledge
but there is nothing similar to that which when realized, is sole-
existent.  In non duality, there can be no comparison or contrast,
for there is not differentiation.


I cannot say when I first met Bhagavan or when the Maharshi's
Presence first started to influence the life or when He first 'came to me'.  To say it happened suddenly seems to deny His ever present
nature.  To say it happened gradually seemsto deny the evident fact
that He is always present in His entirety.  To speak of a sudden event
or of gradual growth of that Presence in this life has no rationale.
There were memories from before and a distinct vivid feeling of familiarity with the places, images, words, etc., associated with
Bhagavan Ramana, as there must be for ever so many disciples and
devotees. Yet to place emphasis on such here would seem to accord
some dust of belief in an ongoing jiva, which His Grace and Truth have
irrefutably proved to be non-existent.


Sometimes, one hear a seeker ask if there is a stage when the Guru
is no longer necessary.  The answer is that a stage is reached when the disciple is no longer necessary!


Hearing a story is captivating for the mind.  If the story is endowed
with wisdom, such as are the stories told by Sage Vasishta and the
episodes related in the Upanishads -- and of course, the sublime
story of our Guru, the Maharshi -- the mind is led by the story beyond all stories.  It is just as when a decoy deer has been deployed to
capture the deer.  Any story about a disciple or a devotee serves only
to further glorify the wondrous Guru..... Rather, we find ourselves
revelling in the liberating Presence of the Guru, our Bhagavan Ramana, immersed in His sweet Grace, with each story in some
way our own!

(Source:  Centenary of the Advent of Bhagavan Ramana Souvenir,
1996. An article by Mr. Nome.)

Arunachala Siva.     

Mr. Nome known to Bhagavan Ramana's devotees, as the co-author
of Sri Ribhu Gita in English.  This book is a verse to verse translation
of the Tamil work of Ulaganatha Swamigal and has been published
by Society for Abidance in Truth, SAT, Santa Cruz, California.  This book is also sold by Sri Ramansramam in India.  There is one long
article by Nome, titled Timelss Presence,  in the Centenary of the Advent Souvenir, 1996.  There are a lot of pearls of wisdom, that are given through him, by Bhagavan Ramana.  I shall give some of them in these posts.   


Silence. Absolute Silence.  Eternal Silence.  This is Sri Bhagavan's
Presence.  Unfettered by time or space, His Presence transcends
the illusory boundaries of life and death.  Making itself known, it
destroys delusion and bondage and bring liberation, from all imagination, form all that is unreal.  Sri Bhagavan's Presence, is
the Presence of Siva Himself, the Reality of Brahman itself.


The effect of His perpetual Silence is impossible to measure as the
Silence itself is beyond all mental conception.  His every word, glance,
and motion is permeated in this Silence, yet the Silence itself is indefinable, ungraspable, in terms of body, speech, and mind.  In this
Silence, delusion evaporates and illusion vanishes.


His Grace is unbounded.  It operates in countless ways incomprehensible to the mind.  Its scope, touching and illuminating
so many lives in so many ways, whether recognized for what it is,
or invisible to the ideas of the perceiver, causes one to stand in
thought-free awe for a timeless moment before prostrating, without
hesitation, in full blissful namaskaram.  His Grace knows no impediment, because of its omnipotence and its omnipresence.
His Grace, which is identical to His Presence, is ineffable in its
blissfulness, inconceivable in its vastness, unfathomable in its
depth, immeasurable in its compassion, illimitable in its power, indisputable in its Truth, and unalterable in its eternity.


By Grace alone is Liberation from the imagined bondage attained.
By Grace alone is there Realization of the true Self.  By Grace alone
does meditation occur and the profound enquiry, "Who am I?" succeeed in awakening one  from the dream of an ego with its illusory world-appearance.  By Grace alone devotion arises in the heart.
By Grace alone is there freedom, happiness and peace.

(Source:  Timeless Presence, from the Centenary of the Advent of Bhagavan Ramana, 1996, Souvenir.  An article by Mr. Nome.)

Arunachala Siva.     

The teachings of Bhagavan Sri Ramana Maharshi / Miracles Do Happen
« on: April 16, 2009, 12:06:06 PM »
Sri A.S. Venugopala Rao writes:

I was steeped in terrible ignorance in the early years of my life,
about Bhagavan Ramana and His unique grace.  One day, a gentleman
knocked at my door and as he entered, he extended an invitation from
Sri Ramana Maharshi Centre for Learning, requesting me to speak about Bhagavan Ramana on the occasion of the centenary celebrations of Maharshi.  I pleaded my ignorance.  He insisted saying that I am a college professor and so I should be able to read about
Bhagavan and give a speech.  I agreed finally and like a student I was reading books on Bhagavan Ramana and the speech later came out very well and was appreciated.  I was singing after many years,
"Yava modiya Ramana Matagrano Ivanu maneya kada tatti manava
kandavanu?"  "Who is this magician who knocked at my door and bought my mind?"

A few months later, again the Centre was asking me to translate the book of Paul Brunton, Maharshi and His Message, into Kannada.  The
translation work was really a love of labour and it was finished soon and the book was well received. My ego chuckled without knowing that Bhagavan was tightening His grip to literally drag me towards Him.

The Centre then gave the "Talks" of Munagala Venkatramaiah.  This was a huge volume of about 800 pages and the task was daunting.
Due to my college work, I had to spend long hours at night on this
translation.  During this work, I found to my surprise, that most of my questions and doubts had answer, as a miracle, in this book!  Finally, we went to the Press.  The printer said that he had stopped printing Kannada works.  My ego got deflated.  But wonder of wonders!  He agreed within a few minutes, to take up the printing!  (Later, this printer himself became an ardent devotee of Bhagavan.)  The book came out soon and I made over the royalty to the Asramam in Tiruvannamalai.  Now only a small tinge of ego was still left in me.  But at the end of the year, Karnataka Rajya Sahitya Academy, announced an award for this book, as the best translation of the year!  The prize money was double the royalty that I had made over
to the Asramam.  I found Bhagavan Ramana's mercy was always bountiful and it knew no bounds.

Thus Bhagavan Ramana is showering His 'Karunya' on me and my family, by choosing me and my wife and to sing His own song.  His boundless mercy has given me and my wife and to my dear daughter, shelter and proection at His lotus feet.  What is best for us, -- what we have to do and endure for the upliftment of our soul, surely Bhagavan knows.  To Him, we have surrendered completely.

(Source: Centenary of the Advent Souvenir, 1996.  Sri Ramanasramam, Tiruvannamalai.)

Arunachala Siva.               

General topics / Re: Spiritual Practice : some guidelines
« on: April 16, 2009, 11:40:44 AM »
The oil (mind) destroys itself to become the Flame, God.

Arunachala Siva.

General topics / Re: Sri Ramanuja's qualified non dualism
« on: April 16, 2009, 11:38:53 AM »
1. Brama Jnanis like Sankara and Ramana got liberated while in
life in a body.  This means that they have merged with Brahman.
For them, there is no going or coming i.e going to Vaikunta or
Kailasa or Swarga or Naraka.  They have merged once and for all
with Brahman.  They have no individual identity any longer.  It is
like water mixing with milk.

2. People who are liberated at the time of death, they also merge
in Brahman. For them also there is no going or coming.  Many
Saiva Siddhanta saints like Tiru Navukkarasar come under this category.

3.  By waiting period, I mean, they wait near the Vaikunta or
Kailasa, seeing Narayana or Siva and then at the end of the aeon,
yuga, they merge with Brahman, the One without a second.

4. For ordinary people who are meritorious or demeritorius they
go to Heaven or Hell and after their 'bank balance' of credit or
debit balance is over, they return to earth to start the game again.
They are not liberated in either way, till they understand and
merge with the Self.

Arunachala Siva.   

Again a new trend has been started by Ramana Maharshi, a path
of inner quest arising in Hindu India but available to the new age type
of seeker outside the orthodoxy of any religion.  Does the pattern
hold with Him too?  Has or had He a special lieutenant?  And if so,
who?  To say, as has been done by various persons, that so and so
is 'the Maharshi's Vivekananda' over looks the fact that pattern is
always repeated with diversity.  It would not be likely that there
should be a similar type of helper/collaborator in two successive cases. A number of people have been instrumental in spreading the
Maharshi's influence  -- Kavya Kanta Ganapati Muni to the more tantric types of follower, the poet Muruganar to Tamil Advaitins,
Prof. T.M.P. Mahadevan to the academic world, first Paul Brunton
and then Arthur Osborne to the West.  But none of these fill the role.

With the Maharshi also, let us first raise this question.  What was
the nature of His work?  He was not establishing a new religion for
a whole community but a path of inner quest for seekers.  Therefore
no organization of society was needed.  It was the Path to be followed
by each one in his own heart.  Therefore, no institution was needed.
But it was and is centred at His Asramam at Tiruvannamalai, and therefore some organization, some 'temporal power' was required.
This was built up (and here the traditional pattern become evident)
by His younger brother, the Saravadhikari.  The temporal power was
kept quite seperate from the spiritual.  And the wisdom is now apparent.  Had the two been combined, the Maharshi's Asramam would have become unable to function when He was no longer
physically present to direct it.  But since He had made it run independently during His lifetime, it would continue to do so when His bodily presence was removed.  Before leaving the body, He 'allowed' a will to be drawn up in his name stating that his Asramam
was to remain a spiritual centre and to continue to be run by the Sarvadhikari and the latter's descendents.  This shows that He appreciated the need for it.

The answer to the question, is therefore, that the Maharshi also did have a collaborator but only in the domain of 'temporal power'.  In
the work which was its function on earth to perform this domain had no very great importance.  But it was also not completely without
importance or He would not have established it and made provision
for its perpetuation.

(Source: Be Still, It is the Wind that sings. Arthur Osborne.)

Arunachala Siva.     

If this tradition of a collaborator has continued into modern times,
one should look it only in who, apart from being a saint, had the
particular function of starting or restoring a spiritual current in the
world and indeed it is to be seen in the association of Sri Ramakrishna
and Vivekananda.  Towards Sri Ramakrishna, Vivekananda holds the
combined position of Christ's two apostles, St. John and St. Peter.
Like St. John, he was a 'beloved disciple'. Ramakrishna was quite
open about this and never concealed his partiality.  Like St. Peter,
he was the surviving disciples and the institution which was to perpetuate Ramakrishna's influence.  [ I am here a little suprised
how Aruthur could forget Swami Brahmananda, the famous Rakhal
of Ramakrishna.)   

In thus speaking of Vivekananda, it seems necessary to discuss
the estimate on the one hand of those enthusiasts who want to
make him equal to his Master, and on the other side of those Western
critics who quote a few of his syaings out of context, in order to deny him any recognition at all.  Ramakrishna himself said that Vivekananda would complete his work but without being in a state of
Realization (that the treasure he had been shown would be locked up again and the Mother would give the key back to him, only after he had finished his life's work).

Before considering, whether Vivekananda completed Ramakrishna's work, the first question is what the work was.  Hinduism was at a very low ebb when he appeared.  Hindus were apathetic and half ashamed
of it and were inclined to fall for missionary propaganda.  The West
was ignorant of it and inclined to be contemptuous.  But a new age
of spiritual quest and understanding amoing grups and individuals
who rejected quest and understanding among groups and individuals
who rejected the modern materialism was dawning in the East and
West alike, and a re-awakened spiritual current in Hinduism was
an essential basis for this.  He did not need to talk about it.  Much,
however, still remained to be done.  It was Vivekananda with his
dynamic personality and passionate enthusiasm who restored self-
respect to Hindus in India and made Hinduism respected in the West.  It was he who thereby prepared the field in which the seeds of new
spiritual life could flourish.  So the not very surprising conclusion
is that things happened as Sri Ramakrishna predicted.

(Source: Be Still, It is the Wind that sings.  Arthur Osborne.)

Arunachala Siva.     

General topics / A friendly quarrel between Lakshmi and Uma
« on: April 15, 2009, 03:21:52 PM »
Once Lakshmi came to the house of Uma and seeing the kitchen,
said:  "O Uma, only this much of rice, your husband had begged today?"  Uma replied:  "O Lakshmi!  Atleast I have got some rice.
Your husband is eating only sand, what can you say?"

Lakshmi teased her further:  "O Uma, your husband has got only
one bull, how can he plough the fields?"  Uma replied: "O Lakshmi,
is it not  better than grazing other people's cows and drinking milk,
stealthily in the forest?"

Lakshmi asked further: "How come your husband went as a messenger* to settle the dispute between a husband and wife?"
Uma replied:  "At least, he as a messenger united the couple. 
Your man went as a messenger and caused a war between cousins!"

Lakshmi then asked:  "Your husband stole a begging bowl from a house?** Do you know that news?"  Uma said:  "It is fine, but my
brother (your husband) stole butter and got caught and tied up in
a pounding stone."

Lakshmi further queried: "O Uma do you know that your husband
is always dancing to the tune of a serpent and a tiger?"*** Uma
replied:  "I know, but your husband also danced on a serpent in
the forest."

Lakshmi then asked:  "O Uma, do you know your husband drank
the poison near the ocean?  Uma replied:  "O Lakshmi, is it not
better than eating the whole world?"

(Source: Stray Tamil Verses.  K. Subramania Pillai.  Shantha
Publishers, Chennai. 14.)

Arunachala Siva.   

General topics / O Father! Why don't you stop begging?
« on: April 15, 2009, 02:54:38 PM »
Sivaprakasa Swamigal was a Saiva Siddhanti, who has written
many conceptual texts on Saiva Siddhanta.  He was also an author
of various stray verses.  In one such verse, says Muruga is asking
his father Siva, as follows:

O Father, why don't you stop begging?
You have got the entire land given by my uncle Vishnu*
You friend Kubera will give you the necessary seeds of grains**
You will be given a plough by Balarama, who is also your brother in
You have got one bull already with you.
A jet black ox, Yama will give without  hesitation.****
You have got the trident which can be fixed on the plough.
The Adisesha will be the fit coir for tying the bull and ox.
We shall go and start rice-growing!
My mother is angry, do not go for begging!

(* Vishnu has measured the entire earth with his leg, he is
      therefore owner of all the lands.
** Kubera is the custodian of all wealth, hence he can give seeds.
*** Balarama's weapon is plough.  He is Krishna's brother.)

(Source: Stray Tamil Verses.  K. Subramania Pillai.
Shanta Publishers, Chennai - 14.)

Arunachala Siva.

General topics / Why, Mother Uma, you have not given anything to me?
« on: April 15, 2009, 02:43:27 PM »
There was one small village called PoRkalanthai, near Rameswaram.
There was only poet by name Thambiran, there.  As usual, he was
suffering from acute poverty, without even food and clothes.  He
went to Rameswaram and prayed to Paravtavalli and Ramanatha.
He with tears sang before Parvatavalli, Uma:

O Mother, you gave VEL (Spear) to Muruga in Tiruchendur to kill
   the demons!
You then gave KAL (leg) at the time of wedding*, to your bridegroom
You then gave PAL (breast milk) to your foster son Jnana Sambandha
    in Seerkazhi!
You also gave KOL (sugarcane bow) to Manmatha**, who is also
     your son!
What have you given, O my Mother, don't you see my poverty?

(* The bride, usually in Hindu marriages, extends her leg for the
bridegroom on the rolling stone, for washing, as a ritual before Saptapati.
** Manamtha is also Uma's son vide Sri Soundarya Lahari.)

(Source: Stray Tamil Verses, K. Subramania Pillai, Shantha Publishers,
Chennai - 600 014.)

Arunachala Siva.

Coming next to Mohammed, his 'beloved disciple' was his nephew
Ali.  While still a boy, Ali was the first male accept Islam, being
preceded only by Mohammed's wife Khadija.  When Mohammed
had to flee from Mecca, it was the still youthful Ali, who took his
place in bed to delay discovery of his absence.  Coming to maturity,
Ali was given the prophet's marrage Fatima in marriage.  And all
''Syeds" or lineal descendent of Mohammed spring from this marriage.
He was one of the redoubtable champions of the early Muslims, in war and earned the name "Lion of Islam".  More importantly, he is
regarded as the repository of Islamic mysticism, and most of all the
Sufi initiatic orders trace their descent through him.  Indeed he has
been represented as the epitome of sainthood, as Mohammed is of

It is interesting to note that the chosen 'collborator' of the Master,
is not necessarily either his most advanced disciple or his successor.
In case of Buddha, the two most advanced disciples were held to
be Sariputra and Mogdylyna, both of whom predeceased him.  The
disciple who presided over the first Sangha after death of Buddha was not Ananda but Maha Kasypa. In the case of Christ, St. Peter is said
to have been architect of the Church and St. Paul was certainly
the architect of the doctrine.  In the casse of Mohammed, the immediate successor was Abu Bakr, the first caliph.  Umar the second
caliph was the founder of the Empire.  Uthman, the third caliph, drew
up the official, uniform text of the Koran.  Ali came only as fourth
caliph and was a very unsuccessful one at that.

(Source:  Be Still, It is the Wind that sings.  Arthur Osborne.)

Arunachala Siva.

In the Semitic tradition, we can trace back from Abraham, who rejected the corrupt polytheism and restored a simple primitive
monotheism.  He was accompanied in this venture, by his younger
brother Aaron.  In the earlier part, Moses also played a part. Moses
prevailed upon Pharoah to release the Hebrews from their slavery in Egypt.  Thus, while Moses was the supreme spiritual and temporal authority, Aaron was the Head of the spiritual organization.

The next stage is the decline of Hebrew tradition towards modernism.
There was the institution of kingship politically and there was also
the devotional type of worship, bhakti cult.  Here, we see David and
Solomon, where there was relationship of father and son. We have
David's Psalms, representing bhakti element.  Bhakti is naturally accompanied by tantras.  If David introduced Psalms, Solomon brought the Proverbs.   While David projected the Temple as the devotional centre of Israel, Solomon actually built the Temple.  He
was also the master of occult knowledge and powers, and the western astrology owes much to Solomon.

Just as the Koran refers to Abraham and Lot, Moses and Aaron,
David and Solomon, so it does to Jesus and John.  John is supposed
(symbolically) to be the at the foot of the Cross, during crucifixion.
Jesus at the Cross, bade his mother who was there, regard John as her son and bade John to regard her as his mother, and it is stated
that Mary lived thereafter in the house of John.

But who is this John?  The cousin of Jesus became John the Baptist.  He performed necessary function of giving Jesus the initiation of baptism, while speaking of himself as the forerunner and as of Jesus, as one, far greater than himself, whose shoe he was not worthy to fasten.  But he was arrested and afterwards executed by Herod.  He appears no more.  Then, there was "John the brother of James", who was one of the apostles.  But was he the same as the 'apostle whom Jesus loved most' and who is mentioned in the Gospel of St. John?  Was this John, the author of the Fourth Gospel?  And the Epistles of John? And of the Book of Revelations?  These questions do not concern us here.  But it is John, who was the collaborator for Jesus.

(Source:  Be Still, It is the Wind that sings. Arthur Osborne.)

Arunachala Siva.