Author Topic: Rough Notebook-Open Forum  (Read 284685 times)

Ravi.N

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Re: Rough Notebook-Open Forum
« Reply #1740 on: February 09, 2016, 08:57:27 AM »
Friends,
Sri Aurobindo once made a simple observation that common sense is the most uncommon thing in the world!I was reminded of this when a few persons were discussing whether 'Pranic Healing' is an interference with the 'karma' of that person and whether that would rebound on the 'pranic Healer'.The very same persons do not think twice about going to a doctor ,getting a prescription and swallowing allopathic pills -This does not constitute interference with the 'Karma' of the person undergoing treatment nor do they have any doubt that the 'Doctor' is doing a fine service (if he serves the patient and is not just after money alone)!

Here is an excerpt from Swami Vivekananda(Talks on Raja Yoga):

The first exercise is called the "gathering-in". The mind has to be gathered up or withdrawn from wandering(Pratyahara-Ravi).
After the physical process(asanas and Pranayama-Ravi), let the mind run on and do not restrain it; but keep watch on your mind as a witness watching its action. This mind is thus divided into two-the player and the witness. Now strengthen the witnessing part and do not waste time in restraining your wanderings. The mind must think; but slowly and gradually, as the witness does its part, the player will come more and more under control, until at last you cease to play or wander.

 The Second Exercise: Meditation-which may be divided into two. We are concrete in constitution and the mind must think in forms. Religion admits this necessity and gives the help of outward forms and ceremonies. You cannot meditate on God without some form. One will come to you, for thought and symbol are inseparable. Try to fix your mind on that form.

 The Third Exercise: This is attained by practicing meditation and is really "one-pointedness". The mind usually works in a circle; make it remain on one point.

The last is the result. When the mind has reached this, all is gained-healing, clairvoyance, and all psychic gifts. In a moment you can direct this current of thought to anyone, as Jesus did, with instantaneous result.

People have stumbled upon these gifts without previous training, but I advise you to wait and practise all these steps slowly; then you will get everything under your control. You may practise healing a little if love is the motive, for that cannot hurt. Man is very short-sighted and impatient. All want power, but few will wait to gain it for themselves. He distributes but will not store up. It takes a long time to earn and but a short time to distribute. Therefore store up your powers as you acquire them and do not dissipate them.

Every wave of passion restrained is a balance in your favor. It is therefore good policy not to return anger for anger, as with all true morality. Christ said, "Resist not evil", and we do not understand it until we discover that it is not only moral but actually the best policy, for anger is loss of energy to the man who displays it. You should not allow your minds to come into those brain-combinations of anger and hatred.

Namaskar
« Last Edit: February 09, 2016, 09:01:37 AM by Ravi.N »

Ravi.N

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Re: Rough Notebook-Open Forum
« Reply #1741 on: February 09, 2016, 12:03:47 PM »
Atmavichar/Friends,
Appropos of the post by atmavichar wherein Kanchi Mahaperiyava has spoken about the connection between abhirami anthathi and Divine mother Kamakshi:

Quote
பிறகு பெரியவர்கள் "காமாக்ஷி எந்த ஆசனம் போட்டு உட்கார்ந்திருகிறாள்?" என்று கேட்டபோது, நான் "பத்மாசனம்" என்றேன். அதற்கு பெரியவர்கள் "இல்லை, யோகாசனம்" என்று கூறி தானே யோகாசனம் போட்டு காட்டினார்கள். பிறகு "இந்த யோகாசனத்தில் இரு பாதங்களும் ஒன்றாக இணையும். சுக்ஷும்னா நாடி தானாக மேலே கிளம்பும். அம்பாள் கோவிலில் காமாக்ஷி, அசார்யாள், துர்வாசர் ஆகியமூன்று மூர்த்திகளுமே யோகாசனத்தில் தான் இருகின்றன(ர்)" என்று சொல்லி பெரியவர்கள் என்னை அழைத்து போய் காட்டினார்கள் .

This is exactly what happened to Sri Ramakrishna as he had the vision of Shodasi(Tripurasundari).Sri Ramakrishna practised the Tantric Sadhana which culminated with the vision of Shodasi,the Divine Mother.
Swami Saradananda in the book 'Sri Ramakrishna,The Great Master' writes:
Quote
We heard from the Master himself that from the time of his Tantric Sadhana, the orifice of his Sushumna was fully opened and his nature was permanently converted into that of a boy. From the latter part of that period, he could not, in spite of his efforts, retain his cloth, sacred thread, etc., on his person for any length of time. He did not feel where and when all these things slipped off.


Saradananda, Swami (2012-05-13). Sri Ramakrishna-The Great Master (Kindle Locations 7241-7244). Sri Ramakrishna Math, Chennai. Kindle Edition.

Subramanian.R

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Re: Rough Notebook-Open Forum
« Reply #1742 on: February 10, 2016, 06:48:16 AM »



Even a Brahma Jnani is powerless in cases of prarabdha, where prarabdha, which is God's own law,
is so tough.  After learning from Vasishta all the advaita, why should Sri Rama, cry for his
wife's abduction?  After difficult battles with Ravana's army, and when Sita came back, why should
he ask her to do agni-pravesa?  There are many such things. I think, Gods also "play"
their prarabdhas, to display them to the mortals.

Arunachala Siva.

Ravi.N

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Re: Rough Notebook-Open Forum
« Reply #1743 on: February 10, 2016, 07:15:50 AM »
Subramanian/Friends,

Here is an excerpt from The Gospel of Sri Ramakrishna:
"Everyone is under the spell of this world-bewitching maya. When God assumes a human body, He too comes under the spell. Rama wandered about weeping for Sita. 'Brahman weeps entangled in the snare of the five elements.' But you must remember this: God, by His mere will, can liberate Himself from this snare."
BHAVANATH: "The guard of a railway train shuts himself of his own will in a carriage;but he can get out whenever he wants to.'
MASTER: 'The Isvarakotis-Divine Incarnations, for instance-can liberate themselves whenever they want to; but the jivakotis cannot. Jivas are imprisoned by 'woman and gold'. When the doors and windows of a room are fastened with screws, how can a man get out?"
BHAVANATH (smiling): "Ordinary men are like the third-class passengers on a railway train. When the doors of their compartments are locked, they have no way to get out."
GIRISH: "If a man is so strongly tied hand and foot, then what is his way?"
MASTER: "He has nothing to fear if God Himself, as the guru cuts the chain of maya."

Namaskar

Ravi.N

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Re: Rough Notebook-Open Forum
« Reply #1744 on: February 10, 2016, 07:32:55 AM »
Sadhak/Friends,
We have been discussing on the Teachings of JK in a different thread and there is a very important aspect of his teaching,which is worthy of consideration to all seekers-'The Observer is the Observed'.We shall continue the discussion here.

Here is an excerpt from a Dialogue of JK:
Can the mind put away all its conditioning so that it is actually, not verbally or theoretically or ideologically, but actually free, completely? That is the only challenge, that is the only issue, now or ever. If you also see the importance of that, then we can go into this question as to whether the mind can uncondition itself. Can we proceed from there? Is it possible? In this question several things are involved. First of all who is the entity who is going to uncondition the conditioned mind? You understand? I want to uncondition myself, being born as a Hindu or brought up in a particular part of the world, with all the impressions, cultures, books, magazines, what people have said and what they have not, such constant pressure has shaped my mind. And I see it must be totally free. Now, how is it to be free? Is there an entity which is going to make it free? Man has said, there is an entity; they call it the Atman in India, the soul or the grace of God in the occident, or this or that, which, given an opportunity, will bring about this freedom. It is suggested that if I live rightly, if I do certain things, if I follow certain formulas, certain systems, certain beliefs, then I will be free. So, firstly it is posited that there is a superior outer form or agency, that will help me to be free, that will make the mind free if I do these things right? But 'If you do these things' is a system, which is going to condition you and that is what has happened. The theologians and the theoreticians and the various religious people have said, 'do these things, practice, meditate, control, force, suppress, follow, obey' then at the end, that outer agency will come and bring a certain miracle and you will be free; see how false that is, yet every religion believes in it in a different way. So, if you see the truth of that, that there is no outer agency, God what you will that is going to free the conditioned mind, then the whole organized religious structure, of priests with their rituals, with their mutterings of meaningless words, words, have no meaning any more. Then secondly, if you have actually discarded all that, how is it possible for this conditioning to be dissolved; who is the entity that is going to do it; you have discarded this outer agency, the sacred, the divine, all that, then there must be somebody who is going to dissolve it? Then who is that? the observer? the 'I', the 'me', which is the observer? Let us stick to that word, 'observer; that is good enough. Is it the observer that is going to dissolve it? The observer says; 'I must be free, therefore I must get rid of all this conditioning'. You have discarded the outer, divine agency, but you have created another agency which is the observer. Now, is the observer different from the thing which he observes? Please do follow this. You understand? We looked to an outer agency to free us God, Saviours, Masters and so on, the gurus if you discard that then you will see that you must also discard the observer, who is another form of an agency. The observer is the result of experience, of knowledge, of the desire to free himself from his own conditioning; he says, 'I must be free'. The 'I' is the observer. The 'I' says, 'I must be free'. But is the 'I' different from the thing it observes? It says, 'I am conditioned, I am a nationalist, I am a Catholic, I am this, I am that'. Is the 'I' really different from the thing which he says is separate from him, which he says is his conditioning?
So, is the 'observer', the 'I' the 'I' which says, 'I am different from the thing I want to get rid of' is it really separate from the thing it observes? Right? Are there two separate entities, the observer different from the thing observed, or is there only one thing, the observed is the observer, and the observer is the observed? (Is this becoming too difficult?)

Continued....

Ravi.N

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Re: Rough Notebook-Open Forum
« Reply #1745 on: February 10, 2016, 07:44:18 AM »
The Observer is the observed-JK continued....

When you see the truth of that, that the observer is the observed, then there is no duality at all, therefore no conflict, (which, as we said, is a waste of energy). Then there is only the fact; the fact that the mind is conditioned; it is not that 'I am conditioned and I am going to free myself from that conditioning'. So, when the mind sees the truth of that, then there is no duality, but only that a state of conditioning, a conditioned state, nothing else! Can we go on from there?

So, do you see that, not as an idea, but actually; do you see actually that there is only conditioning, not 'I' and the 'conditioning' as two different things, with the 'I' exercising 'will' to get rid of the 'conditioning' hence conflict? When you see that the observer is the observed there is no conflict at all, you eliminate conflict altogether. So when the mind sees there is only a conditioned state, what then is going to happen? You have eliminated, altogether, the entity that is going to exercise power, discipline or will, in order to get rid of this conditioning, which means, essentially, that the mind has eliminated conflict altogether.

Now, have you done it? If you have not done it we cannot proceed any further. Look to put it much more simply when you see a tree there is the observer, the seer, and the thing seen. Between the observer and the thing observed there is space; between the entity that sees the tree and the tree, there is space. The observer looks at that tree and has various images or ideas about trees; through those innumerable images he looks at the tree. Can he eliminate those images botanical, aesthetic, and so on so that he looks at the tree without any image, without any ideas? Have you ever tried it? If you have not tried it, if you do not do it, you will not be able to go into this much more complex problem which we are investigating; that of the mind that has looked at everything as the 'observer', as something different from the thing observed and therefore with a space, a distance, between himself as the 'observer' and the thing 'observed' as you have the space between the tree and yourself. If you can do it, that is, if you can look at a tree without any 'image', without any knowledge, then the observer is the observed. That does not mean he becomes the tree which would be too silly but that the distance between the 'observer' and the 'observed' disappears. And that is not a kind of mystical, abstract or lovely state, or that you go into an ecstasy.
When the mind discards the outward agency divine or mystical or whatever it is (which is obviously an invention of a mind that has not been able to solve the problem of freeing itself from its own conditioning) when it discards that outward agency it invents another agency, the 'I', the 'me', the 'observer' who says, 'I am going to get rid of my conditioning'. But in fact there is only a mind that is in a conditioned state; not the duality of a mind that says, 'I am conditioned, I must be free, I must exercise will over my conditioned state; there is only a mind conditioned. Do listen to this very carefully; you will see, if you really listen with attention, with your heart, with your mind, you will see what will happen. The mind is conditioned only! there is nothing else. All psychological inventions permanent relationship, divinity, Gods, everything else are born out of this conditioned mind. There is only that and nothing else! Is that a fact to you? That is the question, it is really an extraordinarily important thing if you can come to it. Because, in the observation of that only, and nothing else, begins the sense of freedom which is the freedom from conflict.

Shall we discuss or have you had enough for this morning?

continued...

Ravi.N

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Re: Rough Notebook-Open Forum
« Reply #1746 on: February 10, 2016, 08:01:58 AM »
The Observer is the Observed-JK continued....

Questioner: Would you repeat the last sentence?

Krishnamurti: I said, I think, that if you see only that state, know it completely, being aware without any choice, that the mind is wholly conditioned, then you'll know, or begin to feel, or smell or taste that extraordinary sense of freedom begin but you do not have it yet, do not run away with the smell of a perfume.

Questioner: If I say, 'My mind is conditioned', then that 'I' is also a conditioning, then I do not know what else is left.

Krishnamurti: That is just it. If I say, 'I am conditioned', that 'I' is also conditioned, then what is left? There is only a conditioned state. Do see that there is only a conditioned state. But the mind objects to that; it wants to find a way out. It does not say, 'I am conditioned, I'll remain there quietly'. Any movement on my part any movement, conscious or unconscious is the movement of conditioning. Right? So, there is no movement, but only a conditioned state. If you can completely remain with it without going neurotic, you understand? then you will find out. But you will say, 'who is the entity that is going to find out?' There is no other entity who is going to find out the thing itself will begin. (I do not know if you are following all this?) The mind has always avoided this implacable state; it is conditioned from childhood, from the very beginning of life, from millions of years and it tries every way to get out of it Gods, Systems, Philosophies, Sex, Pleasure, Ideas, it does everything to get out of this conditioned state and it is still doing that when it says, 'I must go beyond it'. So, whatever movement a conditioned mind makes, whatever movement a conditioned mind follows, it is still conditioned; therefore, one asks, can it remain completely with the fact alone and nothing else? you understand? remain there, having discarded the whole system of gurus, masters, teachers, saviours you know all the things that man has invented in order to be free.

Friends, JK reveals here- the way to arrive at 'Summa Iru' ,'Just Be' .

Ravi.N

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Re: Rough Notebook-Open Forum
« Reply #1747 on: February 10, 2016, 11:27:18 AM »
A bird sat absent-mindedly on the mast of a ship anchored in the Ganges. Slowly the ship sailed out into the ocean. When the bird came to its senses, it could find no shore in any direction. It flew toward the north hoping to reach land; it went very far and grew very tired but could find no shore. What could it do? It returned to the ship and sat on the mast. After a long while the bird flew away again, this time toward the east. It couldn't find land in that direction either; everywhere it saw nothing but limitless ocean. Very tired, it again returned to the ship and sat on the mast. After resting a long while, the bird went toward the south and toward the west. When it found no sign of land in any direction, it came back and settled down on the mast. It did not leave the mast again, but sat there without making any further effort. It no longer felt restless or worried. Because it was free from worry, it made no further effort.

The Gospel of Sri Ramakrishna

Subramanian.R

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Re: Rough Notebook-Open Forum
« Reply #1748 on: February 10, 2016, 12:37:07 PM »
Today Appoothi Adigal's Liberation Day.

Thai (Pushya) month, Sathayam star day.

I have already given the history of Appodhi Adigal, in one of the earlier round of covering the 63 Siva
Saints.

Arunachala Siva

Sadhak

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Re: Rough Notebook-Open Forum
« Reply #1749 on: February 10, 2016, 10:26:44 PM »
Quote
Friends, JK reveals here- the way to arrive at 'Summa Iru' ,'Just Be' .

Quite correct if one does not stuck up with words like 'way', 'arrival' etc and understands the pointer.

Sadhak

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Re: Rough Notebook-Open Forum
« Reply #1750 on: February 10, 2016, 10:51:12 PM »
There was some mention earlier about Bhagawan talking about tracing the source of the I, aham vritti, and the example of the dog sniffing its way back to the master. Most of us here have probably read it many times.

The same is explained by Krishnamurti in plain English with an example of a signpost.

'To transform thought, the thinker must be studied and understood. Thought points out the thinker, thought leads to the thinker. The thinker and his thought are one. Without understanding the thinker, you bring only more confusion, more strife in thought. From the outer you must go to the inner. The signpost indicates and it would be foolish to waste a second on it; pass on to what it indicates. You have spent all your time with the product and not with the producer. In understanding the maker you will transform the product, but not the other way round.'

Subramanian.R

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Re: Rough Notebook-Open Forum
« Reply #1751 on: February 11, 2016, 06:46:24 AM »



The first three verses of Ribhu Gita, Chapter 25, as done in Tamizh by Ulaganatha Swamigal
and translated into verses by Dr. H. Ramamoorthy and Nome read as under:-

(SUPREME LIBERATION BY THE BHAVA (CONVICTION) OF
THE PURE BRAHMAN)

In order that the Knowledge of the exalted undivided Supreme
 Brahman may be made firm and strong,
In this discourse, I shall speak to you again
About the bhava (conviction) of being the the pure Supreme.
If you have that bhava (conviction) as instructed,
The sankalpas and vikalpas of the mind,
Will cease withouot the least remnant.
Son! If they are destroyed, in the intellect that has eliminated
  sankalpas and vikalpas,
The perfectly full Knowledge shall arise.

*

I am, indeed of the nature of the Supreme Brahman, which is
 mere Consciousness alone.
I am, indeed of the nature of the Supreme Brahman, which is an
  expanse of Consciousness.
I am, indeed of the nature of the Supreme Brahman, which is
  blemishless.
I am, indeed of the nature of the Supreme Brahman, which is
  ever without inter-space.
I am, indeed, of the nature of the Supreme Brahman, which is all
  reality.
I am, indeed ever of the nature of the Supreme Brahman, which
  is ever Bliss.
I am, indeed of the nature of the Supreme Brahman, which is
  only myself.
Be rid of vikalpas with such constant bhava (conviction)

*

         
I am, indeed of the nature of the Supreme Brahman, which is pure.
I am, indeed of the nature of the Supreme Brahman, which is the
  mass of Bliss.
I am, indeed of the nature of the Supreme Brahman, which is
  eternal.
I am, indeed of the nature of the Supreme Brahman, which is
  taintless.
I am, indeed of the nature of the Supreme Brahman, which is
  reality.
I am, indeed of the nature of the Supreme Brahman, which is
  changeless.
I am, indeed of the nature of the Supreme Brahman, which is
  nondual.
Be rid of the vikalpas with such bhava (conviction) always.

*

The original Sanskrit version contains 50 chapters as translated
by Sri Lingeswara Rao.  The Tamil version of Ulaganatha Swamigal
has got 44 chapters.  The contents are the same.  Only the rescensions are different.


(Source: The Song of Ribhu, Tr. Dr. H. Ramamoorthy and Nome.
Society of Abidance in Truth, California, USA.)

Arunachala Siva.   

atmavichar100

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Re: Rough Notebook-Open Forum
« Reply #1752 on: February 12, 2016, 07:47:09 AM »
CONVERSATIONS WITH ANNAMALAI SWAMI
The ego is just like a ghost, it has no real form or its own. If
you see what the ego really is by enquiring ?Who am I?' it will simply run away. The mind has no substance and no form. It exists only in the imagination. If you want to get rid of something that is imaginary, all you have to do is cease to imagine it.
Alternatively, if you can be continuously aware that the mind and all its creations only exist in your imagination, they will cease to delude you and you will cease to be troubled by them.
For example, if a magician creates a tiger, you need not be afraid of it because you know that he is only trying to trick you into believing that it is a real and dangerous tiger. If you don't believe that the tiger is real or dangerous, you don't get afraid.
When the cinema was first introduced here some village people
became afraid when they saw things like fire on the screen. They ran away because they believed that the fire would spread and
burn the theatre down.
When you know that everything that is happening is only appearing on the screen of consciousness, and that you yourself are the screen on which it all appears, nothing can touch you, harm you or make you afraid.
People who believe in the reality of the world are really no
better than people who build dams to catch the water that they see in a mirage.

- LWB
However many holy words you read, however many you speak, what good will they do you if you do not act on upon them? - Buddha

Subramanian.R

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Re: Rough Notebook-Open Forum
« Reply #1753 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.

Subramanian.R

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Re: Rough Notebook-Open Forum
« Reply #1754 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.