Author Topic: The harlot called euology  (Read 1879 times)


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The harlot called euology
« on: October 01, 2009, 12:31:25 PM »
The Jnanis normally conquer all the passions, passion for food,
wealth, clothing, family life, children everything.  But even
after this, sometimes, when disciples or some poets praise
them, they may fall a prey to that flattery and became somewhat
proud with inner glee.  Once Sadasiva Brahmendra was thus
eulogized by his disciples and for a fraction of a second, that
great Brahma Jnani was enjoying his pride.  Suddenly he felt
that he was slipping from the state of Self abidance and then
composed a poem.

Bhagavan Ramana says the same thing, in Sad Darsanam, Verse
37 of the Supplment.

"Though a man looks on the whole world as a wisp of straw
and holds all sacred lore in his hand, it is hard for him to
escape from the thraldom if he has yielded to vile Flattery,
the harlot."

Arunachala Siva.   


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Re: The harlot called euology
« Reply #1 on: February 24, 2010, 11:55:43 PM »
But as guru ramana says complete eradication of the ego is indeed very hard.


He who has destroyed the ego is alone the true Sannyasin and the true Brahmin; but, hard indeed is the complete destruction of the heavy burden of the ego borne by those Sannyasins who feel “I belong to the highest ashrama” and by those brahmins who feel “I belong to the highest caste”.

Sadhu Om: The true Sannyasa is the renunciation of the ego and the true Brahminhood is the realization of Brahman [i.e., the Self],and thus both the words Sannyasin and Brahmin mean one who has destroyed the ego. But as ashramas [orders of life] and varnas [castes] pertain only to the body, only those who identify themselves with their bodies can feel that they belong to the highest ashrama [known as Sannyasa] or to the highest varna [known as Brahminhood]. Such feelings naturally create pride and strengthen the ego, and therefore the higher the ashrama or varna, the heavier the burden of the ego, and the harder its eradication.

One who sees otherness and multiplicity cannot become a Parppan merely because he has learnt the four Vedas. But one who sees his own [ego’s] death is the true Parppan; the other one [i.e. the caste Brahmin] is inwardly shamed, being despised by the Wise.

Michael James: Parppan literally means ‘a seer’, that is, one who knows the truth, but it is commonly used to mean a caste brahmin.

The complete eradication of the ego is indeed very hard when even in the case of Kannappa, whose love for Lord Shiva was so great that he plucked out his own eyes and planted them on the Lord’s face, there remained [until that moment] a trace of body attachment [i.e. ego] in the form of his pride concerning his beautiful bright eyes.

Sadhu Om: At times Sri Bhagavan used to reveal some information which was not given by the scriptures and Puranas such as:

a) how, in the Bhagavad Gita, Sri Krishna began His teachings with the doctrines of Ajata and Advaita, but then condescendingly came down to various stages of Dwaita, and how He carefully used words which, though suited to Arjuna’s limited grasping power, also gives room for well-ripened aspirants to discover, even now, the motive behind those words.

b) how at first, Sri Dakshinamurti answered His disciples’ doubts with wise and convincing replies before he took to his method of teaching through Silence.

c) the following variation on the story of Kannappa: Kannappa was proud of his eyes, which were very beautiful, so, according to the divine saying, “I will forcibly deprive my true devotee of all his possessions so that his mind may always cling to me”,

Lord Shiva tested Kannappa by making him offer even his treasured and enviable eyes to the Lord. Thus even his slight attachment to his body was removed and he was absorbed in Shiva. As this information about Kannappa’s attachment to his beautiful eyes was not revealed by the Puranas, but only by Sri Bhagavan Ramana, we can infer that He is none other than Shiva, who faced Kannappa at that time.

Source: GURU VACHAKA KOVAI The Light of Supreme Truth or THE COLLECTION OF GURU’S SAYINGS translated from original Tamil By Sadhu Om and Michael James

Guru Vachaka Kovai is the biggest collection of Bhagavan’s spoken teachings that was thoroughly checked and revised by him during his lifetime. As such it has a unique place in the Ramana literature.


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Re: The harlot called euology
« Reply #2 on: February 25, 2010, 09:20:06 AM »
Some points as picked up from Maha Yoga -
The Sage explains to us that the unalloyed, complete and timeless bliss of the Egoless State is due to the fact that the ego — itself the root of discontent, desire, and the fever of activity — is dead once for all, so that it can no more raise its ugly head. “As a small animal cannot raise its head when the ocean overflows, so this little ego cannot raise its head in the State of Illumination (by the pure Consciousness).

Egolessness is impersonality. Now we shall ask ourselves the question: Which is greater, personality or impersonality? Personality seems to be something, and impersonality nothing. But that is because we do not easily see that personality is limitation to a body, while impersonality is just the absence of all limitation. In both there is the same Consciousness. Personality is consciousness cabined, cribbed and confined, and impersonality is Consciousness as It really is, unconfined, infinite and pure.

Salutations to Sri Ramana
॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta


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Re: The harlot called euology
« Reply #3 on: February 25, 2010, 10:32:46 AM »
The interpretation of Saint Kannappa is quite nice.  Periya Puranam says
that Siva wants to test one by asking him to sacrifice the most loved thing.
There are many examples.  Siruthondar was teated to give his son's body
as meat, (indirectly).  One lady was asked to give her long tresses of silky
hair! Mind you, she was quite young and was to be married that morning.
Sundaramurty was about to get married.  On the marriage hall, Siva came
as an old man and told Sundaramurthy: You are my lifetime slave. Get up.
Sundara had to leave the bride and go behind Siva.  In front of Tiruennainallur Temple, the old man entered it, and disappeared.  Then
Sundara understood the whole drama.  He calls Siva in his first verse:
O the madcap! the wearer of crescent moon!  O my graceful Master.....

Arunachala Siva.