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Messages - Subramanian.R

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9991
The teachings of Bhagavan Sri Ramana Maharshi / Re: Our Bhagavan-Stories
« on: February 13, 2016, 07:13:51 AM »


Both Subbarayan and Natesan were great devotees of Bhagavan Ramana and they did their
work every full moon day. Once when Subbarayan had been quite old, he missed one or two
hairs on Bhagavan's head while tonsuring.  Sarvadhikari said: You are not having good eye sight.
Why not you find someone else?

Bhagavan Ramana said:  What if?  Even if one or two hairs have been missed while shaving, it does
not matter to me.  Why are you chiding him?

After this incident, I think, Subbarayan deputized his nephew for the work.

Arunachala Siva

9992
General Discussion / Re: Rough Notebook-Open Forum
« on: February 13, 2016, 07:09:51 AM »


A few weeks ago a friend of mine, armed with a letter of recommendation from the president of Ramanasramam, went to an Indian consulate office in Australia and asked for a long-term visa. The consular official, who had obviously never heard of Bhagavan or Ramanasramam, asked my friend for proof that Sri Ramanasramam was a registered charity in India. I had never heard of Ramanasramam?s status being queried in this way before. However, thinking that it might be a standard feature of future visa applications, I went online, typed ?Ramanasramam? and ?charity? into Google, and found myself being directed to the transcript of a 1959 court case in which Ramanasramam?s legal status was clarified. It was a fascinating document that I pored over for the better part of an hour. I am reproducing it here in full because I want to discuss some of the evidence and assumptions that featured in the case.

First, though, a little background information is needed. In 1938 Bhagavan executed a will that bequeathed all the Ramanasramam properties to his brother, Chinnaswami. It was further stated that Chinnaswami would continue to run the ashram after Bhagavan?s mahasamadhi, and that when Chinnaswami died, those rights would be inherited by his son, T. V. Venkataraman.

There is one word ? appanages ? in the court?s written judgement that had me hunting through my dictionaries. It appeared to refer to the properties owned and run by Ramanasramam. The only definition I could find, even in the Complete Oxford Dictionary, was ?The provision made for the maintenance of the younger children of kings, princes, etc.? I rather like the mental image of ?King? Ramana bestowing the gift of Ramanasramam on his younger ?princeling? brother in order to support him after he passed away, but I suspect that in legal circles the term may have a slightly different meaning.

Bhagavan?s will envisaged a succession of ashram managers, determined by the laws of primogeniture: Chinnaswami was to be followed by his eldest son T. N. Venakataraman, and he in turn would be succeeded by his own eldest son, the current ashram president, V. S. Ramanan. There were few instructions in the will about what should go on at the ashram: there was a clause that a statue should be erected on Bhagavan?s samadhi, another that a daily puja should be performed at Bhagavan?s samadhi and in the Mother?s Temple, and in a more general instruction Bhagavan said that the ashram should remain open as a spiritual institution so that anyone who wished to could avail themselves of its facilities.

I quite like the fact that there was no attempt to dictate what visitors and devotees should do or not do at the ashram. There is no mention in the will that Bhagavan?s teachings should be promulgated to the people who came, or that people who went there would be expected to learn them or put them into practice. During Bhagavan?s lifetime there was no compulsion to be anywhere at a particular time, or to follow any particular practice. Visitors could follow their own routines and immerse themselves in the sannidhi in whatever way they felt was most beneficial to them.

After Bhagavan?s mahasamadhi the Hindu Religious and Charitable Endowments Board (nowadays known as the ?Hindu Religious and Charitable Endowments Administration Department?) went to court and challenged the right of Chinnaswami to run the ashram. One of the primary functions of the Hindu Religious and Charitable Endowments Board (HRCEB in future references) was to take over Hindu institutions that were either not being run properly, or had no legally established management structure. The HRCEB wanted to take over Ramanasramam since it claimed that Bhagavan?s will did not legally convey the ashram properties and the management of them to Chinnaswami.
Court Case:

I have not seen a record of the first court case, which took place in the District Court of Vellore
in 1954, so my information about it is second-hand, and may well be wrong. Some devotees
who were associated with the ashram in the 1950s told me that, though the judge recognized
that the will was a validly executed document, he concluded that it lacked legality since it could not
be proved that Bhagavan actually personally owned all the properties he was disposing of. I am not
sure if that is the full story since section 21 of the document I am posting today seems to indicate
that Bhagavan did acquire property rights during his lifetime. Or at least Ramanasramam claimed in
the court that he did. Bhagavan himself sometimes said that his only possessions were his water
pot and his stick.

The judge eventually found in favor of the HRCEB, a decision that legally nullified Bhagavan?s
clearly expressed wish that his family should run the ashram after his passing away.

Though Bhagavan?s family had their right to manage the ashram negated by the 1954 court
case in Vellore, the rival claims of the HRCEB depended on proving that Ramanasramam was a
Hindu institution. The HRCEB could only take it over if it could establish that the entity it was
annexing was used exclusively by Hindus, or a specific section of the Hindu community. This they
attempted to do by asserting that what they were actually taking over was the Mother?s Temple ?
the most Hindu feature of the ashram ? arguing that all the other components of Ramanasramam
were merely adjuncts to this temple. I don?t know what arguments it put forward to support this
peculiar and, to my mind, somewhat ludicrous position, but the judge eventually found in their favor.

Sri Ramanasramam appealed against this decision. After a delay of several years (more on that later)
it was heard in 1959 by a two-judge bench of the Madras High Court. Sri Ramanasramam argued in
its appeal that it was not a Hindu institution, and therefore could not be taken over by the HRCEB.
It asked, instead, to be regarded and legally recognized as a public religious trust whose aim was to
maintain Ramanasramam in a way that was consonant with Bhagavan's declared wishes.

The HRCEB, in order to sustain its case, had to convince the appeal court of the validity of several points:

(a) That the Mother?s Temple really was a Hindu temple. This depended not on how it looked or
what went on there but on whether it met a set of rather strict legal rules.

(b) That Ramanasramam was a Hindu institution, and not one that catered to other religious communities.

(c) That the temple was the centre of Ramanasramam and that all other buildings and activities were subsidiary adjuncts to it.

Having set the scene, I will now give the judgement of the appeal court in full. The principle judge
(Justice Ramaswami) expounded at some length on various legal niceties that may not be of great
interest to many readers of this blog. There are learned expositions on the legal distinction between
public and private, what constitutes a Hindu trust, when and whether a Samadhi shrine can
properly be described as a temple, and much else besides. For those who want to pass over these
sections, I have highlighted key portions in bold type. It is the content of these sections in bold that
I will refer to and discuss towards the end of this post.

The online record I found came from a scan of the original court document that had subsequently been processed by text-recognition software. This meant that I had to go through the text quite carefully in order to correct the mistakes that this treatment always introduces. I did my best, but I am not a legal expert. There may be technical terms and references that are still misspelled or misrepresented since I don?t have the knowledge to make an appropriate correction.

Arunachala Siva.

9993
The teachings of Bhagavan Sri Ramana Maharshi / Re: Our Bhagavan-Stories
« on: February 12, 2016, 01:38:27 PM »
Today is the liberation day of Munagala Venkatramiah.  He compiled 'Talks' and this is famous reference
book for looking into Bhagavan's ideas on a variety of subjects and also how Bhagavan dealt with each
aspiring devotee who came to Him. He later had a deeksha name called Swami Ramananda Saraswati.
The book covers four year period from 1935 and 1939. Those devotees who had the good fortune of seeing
Bhagavan will, on reading Talks become naturally reminiscent and recall with delight their own mental record
of the words of Bhagavan Ramana.

Bhagavan has answered a variety of questions like Guru, the glory of Arunachala, the meaning of the
four Mahavayas, etc.,

Sri Ramana's teachings as found in the Talks will bring hope to everyone.


Sri Munagala merged with Arunachala on this day that is, 12th Feb.

Arunachala Siva.       

9994
General Discussion / Re: Rough Notebook-Open Forum
« on: February 12, 2016, 01:15:37 PM »
Today is the liberation day of Kalikkamba Nayanar. 

Thai (Pushya) month, Revathi star day.

The story of Kalikkamba Nayanar has already been given in the earlier letters covering 63 Saiva Saints.
Readers are requested to go through the same.

Arunachala Siva.

9995
Most people believe that Jung's chief legacy was Analytical Psychology, a perspective which he hoped
would take people further than religion in understanding themselves and making themselves whole.
Many countries have several Jungian groups or Jungian societies. Jungian therapists influence thousands
of people and Jung has been an enormously important contributor to modern psychology. However his
actual practical influence on humankind has been quite different to what he expected because it has
primarily been in the field of addiction.

contd.,

Arunachala Siva.

9996
General Discussion / Re: Communication and Attention - Vidya Sridhar:
« on: February 12, 2016, 11:43:58 AM »
The pictures on TV are just a display of electromagnetic waves and bits and bytes in the computer.
Direct communication and attention is what Bhagavan demonstrated all His life. His very presence
was full of attention, He listened to the needs of people who came to Him and silently gave the help
and guidance they needed.  His gaze was sufficient to give confidence and courage for the devotee
to carry on with his life's devotees and spiritual practices.  Bhagavan cleared the doubts and fears
of His devotees with His very glance, elevating them to heights of spiritual enlightenment.  He could
'see' directly into the heart of the person and remove all the dross accumulated in it.  From Bhagavan's
example, we learn that attention is love and attention is compassion.

contd.,

Arunachala Siva.     

9997
As he continues to unite metaphysical reflection with mystical contemplation there suddenly arises
within him out of their fusion a faculty which has neither the limitation of reasoning intellect nor the
one-sidedness of mystical emotion but is actually superior to both.  This mysterious state of consciousness is
called in Sanskrit 'that which is all full', a reference to its completeness and finality.  It yields an
enlightenment beyond that of ordinary yoga.

Its actual realization takes place in the twinkling of an eye, as it were.  For the long preliminary course,
the ardent preparations,  finally reach a crisis when an upheaval is the aspirant's whole nature
suddenly occurs. It is as though a hard shell, which encases his inner being, breaks as under and frees it.

contd.,

Arunachala Siva.         

9998
General topics / Re: Veda Parayanam - Eduardo Linder -
« on: February 12, 2016, 10:29:03 AM »
The Yajur Veda has two well known derivatives that are chanted today, the Sukla and the Krishna
(White and Black), dealing mostly with rituals.  At all Siva temples where Vedic ritual is performed,
parts of the Veda known as Chamakam, Namakam, Rudram, etc., are used in pujas.  Participants
often know these sections by heart.  The Krishna Yajur Veda consists of 44 prashna (chapters) which
in turn are divided into 7 kandas (major divisions) in the Samhita, 28 in the Brahmana, divided into
3 ashtakas (including 3 prashnas called katakams) and 10 in the Aranyaka.  In this last section the
final 4 chapters are Upanishads.

The chanting style of the Sama Veda is very melodious and is reminiscent of the Gregorian chant
in the Christian monastic tradition.

To this day, the Vedas are passed down from the generation to generation, from a Brahmin teacher
to a male Brahmin student in a continuous lineage from its originators, the great Brahma Rishis.
In fact a young boy when initiated during the Upanayanam or 'thread' ceremony is given his Gotra,
or lineage, which links him to the great ancient sages like Vasishata and Viswamitra. The Gayatri
mantra is imparted at this time  and should be repeated 108 times daily during the sandya
(junctures of the day) - sunrise, noon and sunset. This mantra appears in all four Vedas and was
considered to be very secret. In fact, traditionally the Vedas were not to be heard by non Brahmins.
Formerly this was strictly observed and the purity of the tradition was maintained but during the
20th century, especially after independence from Britain,. when Hindu social laws and customs
changed considerably, secrecy was no longer maintained to such an extent.

contd.,

Arunachala Siva.

9999
General topics / Re: Lessons from the Brahma-Vishnu Tussle: S. Raman.
« on: February 12, 2016, 10:11:55 AM »
The lesson from this story is that, in a given situation, one is expected to play one's role and to
respect the responsibilities that others have.  That is, there is as much independence as there is
interdependence.  Realization of these moral precepts benefits any community.  Now, what about
the possibilities of other lessons?  Also, suppose that there is a reversal of roles of two gods in the
above event. For instance, could Vishnu have gone upward instead of Brahma, and Brahma downward
in place of Vishnu?   This is the most unlikely and quite unnatural, as i will explain.

Why so?  Just like any person is driven by their own vasanas, as it would be natural to presume that the
gods too have their tendencies, as long as they see different gods instead of the only One.  Our
mythological descriptions of the gods attribute protection qualities to Vishnu, and that includes creation
of wealth.  That is the reason for the goddess Lakshmi being his consort.  Likewise, the generation or
procreation aspect of Brahma include the ideas and the learning of new methods and procedures.
Is this why the goddess of learning Sarawathi is Brahma's consort?  Against this background, let us
consider the process and the result of the tussle.

contd.,

Arunachala Siva.             

10000
Everything is Brahman:

Verse  226:


This is all  - the real, One without a second -because there is no other except the Atman when
one realizes the Atman.

Verse 227, 228, & 229:


When different kinds of thoughts enter into the Atman, all things become one, just as what comes
out of the earth is not separate from the earth, but earth itself.  The earth (clay) is real.  The pitcher
is imagination, existing in name only and not separate from the earth (clay).

Verse 230:

Brahman alone is real, and whatever comes out from Brahman is real.  The real cannot produce what is
unreal.  It is That.  There is nothing except That.  He that says there is something separate, his delusion
has not yet vanished.  He is as one speaking in his sleep.

contd.,

Arunachala Siva.   

10001
General topics / Re: Tevaram - Some select verses.
« on: February 12, 2016, 09:50:54 AM »
Verse 44:



வாங்கிய தொண்டர் முன்பு
   மன்னனார் தொழுது நின்றே
ஈங்கெனை வாளி னாற்கொன்
   றென்பிழை தீர்க்க வேண்டி
ஓங்கிய உதவி செய்யப்
   பெற்றனன் இவர்பா லென்றே
ஆங்கவர் உரைப்பக் கண்ட
   எறிபத்தர் அதனுக் கஞ்சி.


The king stood bowing before the devotee
Who received the sword from him, and said:
"He'll kill me with the sword and rid me
Of my sin; with this beatitude I am to be
By him blessed!" He felt exceedingly happy.
Yeri-Patthar stood fear-stricken.   

Arunachala Siva.

10002
General topics / Re: Tevaram - Some select verses.
« on: February 12, 2016, 09:47:33 AM »
Verse 43:


வெந்தழற் சுடர்வாள் நீட்டும்
   வேந்தனை நோக்கிக் கெட்டேன்
அந்தமில் புகழான் அன்புக்
   களவின்மை கண்டே னென்று
தந்தவாள் வாங்க மாட்டார்
   தன்னைத்தான் துறக்கு மென்று
சிந்தையால் உணர்வுற் றஞ்சி
   வாங்கினார் தீங்கு தீர்ப்பார்.

When he eyed the king who drew out
His bright sword dazzling like wild fire,
He cried thus: "Woe's me! I have now witnessed
The boundlessness of the king"s love,
The sovereign of infinite glory."
He would not receive the sword; but he knew
That the king would kill himself, if he did not;
So to avert that mishap, he received it in fear.   


Arunachala Siva.

10003
General topics / Re: Tevaram - Some select verses.
« on: February 12, 2016, 09:45:27 AM »
Verse 42:

அங்கண ரடியார் தம்மைச்
   செய்தஇவ் அபரா தத்துக்
கிங்கிது தன்னாற் போதா
   தென்னையுங் கொல்லவேண்டும்
மங்கல மழுவாற் கொல்கை
   வழக்குமன் றிதுவா மென்று
செங்கையா லுடைவாள் வாங்கிக்
   கொடுத்தனர் தீர்வு நேர்வார்.

"This would not suffice for the blasphemy committed;
The Lord and His devotees had been wronged;
I too must be killed; neither should you
Kill me with your auspicious battle-axe;
This is fit for the deed." Thus spake he
Who solicited expiation, and drew out
His sword and handed it over to him.   

Arunachala Siva.

10004
General topics / Re: Tevaram - Some select verses.
« on: February 12, 2016, 09:43:02 AM »
Verse  41:


மாதங்கந் தீங்கு செய்ய
   வருபரிக் காரர் தாமும்
மீதங்குக் கடாவு வாரும்
   விலக்கிடா தொழிந்து பட்டார்
ஈதிங்கு நிகழ்ந்த தென்றார்
   எறிபத்த ரென்ன அஞ்சிப்
பாதங்கள் முறையால் தாழ்ந்து
   பருவரைத் தடந்தோள் மன்னன்.


"When the tusker committed the evil
Its controllers, and mahouts riding on its back,
Would not prevent it; so with their dear lives
They paid for their fault; this is all that
Happened here." When thus he spake, the king
Whose shoulders are mighty as a mountain,
Stricken with fear, fell at his feet and duly hailed him.   

Arunachala Siva.

10005
General topics / Re: Tevaram - Some select verses.
« on: February 12, 2016, 08:41:17 AM »
Verse  40:


மன்னவன் தன்னை நோக்கி
   வானவர் ஈசர் நேசர்
சென்னியித் துங்க வேழஞ்
   சிவகாமி யாண்டார் கொய்து
பன்னகா பரணர்ச் சாத்தக்
   கொடுவரும் பள்ளித் தாமம்
தன்னைமுன் பறித்துச் சிந்தத்
    தரைப்படத் துணித்து வீழ்த்தேன்.


The servitor of the God of gods addressed the king thus:
"Chenni, this huge tusker plucked the basket of flowers
From Sivakami Andar who gathered them
To deck the Lord whose jewels are serpents,
And spilled them; so I smote it down."   

Arunachala Siva.

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