Author Topic: Day by Day with Bhagavan:  (Read 69697 times)

Subramanian.R

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Re: Day by Day with Bhagavan:
« Reply #150 on: April 25, 2013, 01:40:38 PM »

14.10.1946.

This morning I told Bhagavan: Last night, as desired by Uma Devi, I took some of the Polish party round the Hill and on the
way explained to them the tradition about the Hill and the various gods of our religion.  They said, 'How many Gods?  How
can there be so many Gods?' 

Though I explained to them that the same God is worshipped in various aspects, etc., they said, they could not understand
it all.'

Thereupon,  Sri Bhagavan suggested that they should peruse the book ALL IS ONE, which had been translated into English
and asked me to find out if typed copies of the English translation were available for being given to them. I brought three copies
from Mouni.  Sri Bhagavan gave one to Uma Devi, one to the girls of the party and had the third in His hands. 

Meanwhile T.K. Sundaresa Iyer came there and asked for the third copy and Bhagavan gave it to him.  Uma Devi said that she
had finished her Polish translation of the Gita and that only her introduction and Sri Radhakrishnan's forward had to be written
before the book could be sent to the Press.

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Subramanian.R

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Re: Day by Day with Bhagavan:
« Reply #151 on: April 26, 2013, 02:32:53 PM »
15.10.1946:

This morning the Polish party left.  This evening Dr. B.K. Roy who has been staying in Ramana Nagar for about a month or
more and visiting the Asramam, told Sri Bhagavan that, as desired, he had gone through Zimmer's book, and found that the
translation, the Asramam had already of a portion of the book was quite good and that he could not improve it, and that
the rest of the book contained nothing original of Zimmer  but was only a translation of Bhagavan's works.  This Dr. Roy seems
to be a Bengali writer, well read, in English and other languages.  He is a Doctor of Philosophy  who had stayed long  in
Germany, Switzerland and other places.

16.10.1946.

This night, the above Dr. Roy took leave of Sri Bhagavan, saying that he was leaving the following morning.  Mrs. Taleyarkhan
also told Sri Bhagavan that one Miss Boman, a Swiss lady who has been here for the last three days, would be leaving for tomorrow,
and Miss. B. made her namaskarams and left. (This Miss B. it seems has been in India for about 8 years, at the head of the Baroda
Palace staff of servants.  It seems she does not believe in God but believes in social service.  She has come here having heard
of Sri Bhagavan from Mrs. Taleyarkhan when the Maharani of Baroda was staying in Ooty last summer and Miss B. was in the
Rani's party.  Before coming here, she wrote to Mrs. Taleyarkhan 'I am coming to meet your God and hope I can make him mine
too', or words to that effect.

contd.,

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Subramanian.R

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Re: Day by Day with Bhagavan:
« Reply #152 on: April 27, 2013, 01:58:20 PM »
16.10.1946.

continues.....

This night, another Dr. Roy, a blind gentleman, arrived here from Sri Aurobindo Ashram, where it seems Dilip Kumar Roy
advised him to come here.  It seems he went blind in his seventh year, but has managed, in spite of it, to educate himself
so well that till recently he was a lecturer in Calcuatta University and is now a lecturer in the Tata Sociological Institute at
Bombay,  He has married an American wife and, from the picture he has been kind enough to show me and some others
here, she is a beautiful woman.  He is a very remarkable person.  He has traveled all alone from Bombay now. But this is
nothing.  He has traveled to America, Japan and other places all alone. When we complimented him, on all he has been able
to achieve, he says it is nothing compared to what Helen Keller who lost her senses at 18 months has been able to achieve
for herself.

This gentleman had a private talk with Sri Bhagavan after 8 pm today, when he narrated his eye trouble and prayed for
Sri Bhagavan's mercy.

17.10.1946.

This morning, Dr. Roy showed before Bhagavan how he writes, reads, reads his watch etc.,  I have learnt he is a M.A. B.L.
of Calcutta University and afterwards became a Ph.D of an American University.  In the afternoon, when I entered  the Hall
about 3 pm. Dr. Roy was asking Bhagavan:  'In the case of persons who are not capable of long meditation, will it not be
enough if they engage themselves in doing good to others?'  Sri Bhagavan replied: 'Yes, it will do.  The idea of  good will be
at their heart.  That is enough.  Good, God, Love are all the same thing.  If the person keeps continuously thinking of anyone
of these, it will be enough.  All meditation is for the purpose of keeping out all other thoughts.' 

After some pause, Bhagavan said, 'When one realizes the Truth and knows that there is neither the seer, nor the seen, but
only the Self that transcends both, that the Self alone is the screen or the substratum on which the shadow of both of the ego
and all that it sees, come and go, the feeling that one has not got eyesight and therefore one misses the sight of various things,
will vanish.  The realized being, though he has normal eyesight, does not see all these things.'  He sees only the Self and nothing
but the Self.

After further discussion with Dr. Roy, Bhagavan added:  'There is nothing wrong in seeing anything, this body or the world.
The mistake lies in thinking you are the body.  There is no harm in thinking the body is in you.  The body, world, all must be
in the Self. Or rather nothing can exist apart from the Self, as no pictures can be seen without the screen on which the shadows
can be cast.'

In an answer to a question, as to what is the best way to the goal, Bhagavan said, 'There is no goal to be reached.  There is
nothing to be attained. You are the Self. You exist always.  Seeing God or the Self is only being the Self or Yourself.  Seeing is
being.  You, being the Self, want to know how to attain the Self.  It is something like a man being at Sri Ramansramam asking
how many ways are there to reach Sri Ramanasramam and which is the best way for him.  All that is required  of you is to give
up the thought that you are this body and to give up all thought of the external things or the not-Self. As often as the mind goes
out towards objects, prevent it and fix it in the Self or 'I'.  That is all the effort required on your part.  The different methods
prescribed by different thinkers are all agreed on this.  The Advaita, Dvaita, Visishtadvaita schools and other schools all agree
that the mind must give up thinking of external things and must think of God or the Self as they may call it.  That is called meditation.
But meditation being our nature, you will find when you realize the Self that what was once the means is now the goal, that while
once you had to make an effort, now you cannot get away from the Self even if you want.'

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Subramanian.R

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Re: Day by Day with Bhagavan:
« Reply #153 on: April 28, 2013, 02:18:42 PM »
18.10.1946:

This afternoon, a visitor from Shimoga, asked Bhagavan:  'How to still the tossing mind?' 

Sri Bhagavan replied:  Who asks this question?' Is it mind or you?  The visitor said, 'The Mind'.

Bhagavan: If you see the what this mind is, it will be stilled.

Visitor:  How to see what the mind is?

Bhagavan: What is your idea of the mind?

Visitor:  My idea is, it is thought.

Bhagavan:  The mind is a bundle of thoughts. But the source of all thoughts is the 'I' - thought.  So if you try to find out who
this 'I' is, the mind will disappear.  The mind will exist only so long as you think of external things.  But when you draw the
it from external things and make it think of the mind - or 'I' -- in other words, introvert it - it ceases to exist.

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Re: Day by Day with Bhagavan:
« Reply #154 on: April 29, 2013, 02:25:20 PM »
26.10.1946:

This morning tapal had brought a letter signed Kannan.  Sri Bhagavan read the letter but was not sure who wrote it.
In the afternoon, he sent for the cover in which it came and from various facts made sure the writer was Mr. Krishnamurti
of Madura College, son of Mr. Ranganatha Iyer.  At Bhagavan's suggestion, Viswanatha added to a letter that was being sent
today by Mr. Ranganatha Iyer.  'Tell Mr. Krishnamurti that the 'Kannan' who escaped detection this morning when the tapals
were read, was discovered this evening and brought into publicity.'

The following is the English translation of Kannan's letter as made by Mr. T.P.R. and myself the next day.

'Oh Emperor Supreme, Ramana, who rules the world under the canopy of universal sovereignty, seated on the throne of the
Heart !  That day you graciously said: 'Oh child,  you being my beloved son, we bestow kingship on you.  Assuming this soverignty,
be you happy! 

'I am seated in the audience hall.  There have gathered the Prime Minister, the Mind, the Assistant Ministers, viz., the five sense
organs, and the heads of executive authority, viz., five organs of action.  Before me, they are making noise as they please. 
They daringly defy my authority.  Often and suddenly, hey darken the audience hall. If I say, 'Enough. Leave me alone, all of you,
and get away', they are indulging in obstructive tactics and say that they will not go.  I am having endless trouble. Enough for
me, this kingship devoid of power.  I have surrendered this kingship to the Lotus Feet of Ramana who is my Father and Mother.

'Bhagavan should release me and give His gracious protection or else teach me the secret of sovereignty, granting me the necessary
power. 

'Oh King, Refuge, Refuge, Refuge, I crave.

                                                                   Kannan             

'You gave me refuge, saying, 'Child, when the bell of extroversion rings, the assembly will gather.  In the audience hall, be
ever raising the incense of Vichara or inquiry.  Mind, the minister, is a drunkard.  Confusing himself with the intoxication of
thought, he will keep confusing the assembly as well.  This incense of Vichara will clear the intoxication of thought.  The assembly
will function in order.  As this incense of Vichara increases more and more, those assembled will take leave.  When the bell of
'abidance' rings, mind will finally disappear.  All that incense of Vichara transformed into light, you will abide as yourself, alone
and blessed.

'Therefore, you should not give up even for a moment this Self Inquiry of Who am I?  With the progressive increase of Vichara,
jagrat and svapna will merge into Sahaja Nirvikalpa Samadhi.  All sleep will become Kevala Nirvikalpa Samadhi.  The Vichara
will merge in Swarupa.'

Prayer:

'Ramana, my mother and father, you gave me the sword of Jnana, termed Vichara. Grant to this humble self, that has sought
refuge in at your feet, the necessary desirelessness to lay low and destroy the demon of 'thought' as and when it arises,
with determination, and without any pity or compassion.

'Lord, I surrender myself.

         Kannan.'

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Re: Day by Day with Bhagavan:
« Reply #155 on: April 30, 2013, 01:56:02 PM »
26.10.1946.

(later in the day).

Mr. Thayagaraja Mudaliar, Official Receiver of Madras, who was in the Hall, asked Bhagavan:  'Is this all imagination, the
creation of writer's fancy or real?'

Bhagavan explained: We don't know.  How can we say anything? 

Next Bhagavan, asked me to read out an article entitled Ramana's Grace which was not in the first edition of the Souvenir
Volume, but has been included in the second Edition, which arrived here yesterday or so.  I read it out accordingly.  There,
the writer mentions how Sri Bhagavan's Grace made him have direct realization and experience of the Self or the awareness
of 'I', in Bhagavan's Hall for some little time, and describes it vividly and in detail.  After I finished reading the article, Bhagavan
remarked in answer to Mr. T. Mudaliar's original question, 'Now what are we to say about this?  Was it all real or fancy?'

In the evening, after parayana, Alamelu Ammal got up and told Bhagavan that she was present at Seshadri Swami's Samadhi,
this morning, when the following incident took place. She said, 'The party from Coimbatore including the man who says
Seshadri Swami is speaking and writing through him on planchette came to the Samadhi and found the place locked.  They
went round the Samadhi shrine three times and meanwhile Tiruvengadam Pillai, the retired Police Constable who is in charge
of the shrine, came and opened the temple.  Then the Coimbatore party proceeded to say that Seshadri Swami was writing on
the planchette which also they had brought with them.  There was some writing produced by the planchette. But T. Pillai asked
the party:  'Now tell me what Seshadri Swami told me one day soon after he had shave and was sitting on the pial of Gurukkal's
house.' 

The party gave some answer. Mr. T. put another question, which was also answered.  Thereupon, T. remarked both the answers
were wrong and there was no necessity to ask further questions and that he could not believe Seshadri Swami was speaking
through them.  The party then broke in disorder.

Bhagavan and the Asramam had already been informed of the intended visit of this Coimbatore party.  The party in fact wanted
to have our Asramam as their Head Quarters and carry on their activities from this center.  But the Asramam had declined to allow
any such thing. When originally Bhagavan heard from this party that Seshadri Swami was speaking through them, He humorously
remarked, 'It seems Seshadri Swami is speaking to them.  He was well known to us and moved with us all closely.  It is a pity
he does not come and speak to us.'

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Re: Day by Day with Bhagavan:
« Reply #156 on: May 01, 2013, 02:42:02 PM »
29.10.1946.

This morning a letter was received by Sri Bhagavan from Mrs. Noyce, Bettie and Mr. K.K. Nambiar in which Mrs. Noyce expressed
joy and gratitude for K.K.N. having met her and Bettie, at the suggestion of the asramam, and described how she felt as if
Bhagavan was present with her. 

At about 2.30 pm., when I went near Bhagavan's Hall, T.P.R. was outside at the entrance, and Sri Bhagavan was being given some
hot fomentation for some pain on the right hip and that therefore people were not allowed to go in just then.  So I waited and
went in along with others at abut 2.55 pm.  Sri Bhagavan felt that He had caused great inconvenience to the devotees, by His
attendants having having kept visitors out for a few minutes and he remarked, 'All these people were kept waiting for half an hour.'

Sri Bhagavan occasionally get these pains.  Today, it was obvious, the pain was severe. But He made light of it and would not allow
anything else to be done for it.  He Himself took some liniment and was occasionally rubbing it on His right hip.  Seeing this, I suggested
to friends that we could all clear out of the Hall and leave Bhagavan to lie down, if He felt like that.  But Bhagavan would not allow it.

A little later, Dr. Anantanarayana Rao, came into the Hall, and he offered to massage the part and give some relief.  Bhagavan would
not however have it and humorously remarked, 'It is enough the matter has reached your ears.  Your hands need not be employed.
I am already feeling better.'  [This was in reference to our common belief that if we have any trouble it is enough if our complaint
reaches Sri Bhagavan's ears. ].  Bhagavan continued to have this pain at intervals till we left the Hall at 7.30 pm.

........

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Re: Day by Day with Bhagavan:
« Reply #157 on: May 02, 2013, 01:36:58 PM »

30.10.1946.

This morning Dr. S. Rao, Ananatachari and Balaram returned from their trip to Madurai and Tiruchuzhi.  Dr. Rao had
brought with him dosai prasad from Azhagar Kovil near Madurai.  Sri Bhagavan had several times told us of this dosai.
That is why Dr. Rao was so particular about bringing it. Sri Bhagavan partook of it with relish and spoke of the days when
He used to eat it frequently.  Sri Bhagavan was kind enough to make inquiries about Karpoora Bhattar, (the archaka of
Tiruchuzhi Bhoominatha Swami temple) and was glad to hear that Karpoora Bhattar's wife in full pregnancy, attended to
our party's comforts, etc., and was confined just the day before Balaram left Tiruchuzhi.  Balaram said the labor was easy
and the child was a female one.  And that the lady's mother arrived just in time to assist at the confinement.  The morning
tapal brought a letter from Victoria Doe, saying that she had met Swami Siddeswarananda in London. Curiously, the same post
brought a letter from Swami Siddheswarananda saying that he had arrived in India and was in his native place. 

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Re: Day by Day with Bhagavan:
« Reply #158 on: May 03, 2013, 01:51:37 PM »

03.11.1946.

This afternoon, I read out in the Hall, a letter received from Mr. K.K. Nambiar. Besides describing the air journey which
was made at a great height with snow capped mountains beneath them in the flight, the letter described his meeting
with Mr. E. Noye and her sister, how Mrs. E. Noye was greatly moved by K.K. Nambiar's presence, how they all meditated
for a while on Sri Bhagavan and how Mrs. Noye shed copious tears.  She was trying her best to come here again.

18.11.1946.

The following was supplied to me by Mr. G.V. Subbaramiah. A visitor introduced by T.S. Ramachandra Iyer, asked Sri Bhagavan
whether by doing annual ceremonies etc., to the dead, we can confer any benefit  on them,  To this Sri Bhagavan replied, 'Yes.
It all depends on one's belief.'

Mr. Somasundaram Pillai's version of the above question and answer is given below:

Q: If such rites as the annual ceremony performed by descendants are able to do away with the karma of the dead, it seems
to strike at the root of the theory of karma.  For then man may escape the evil consequences of his bad acts through the help
of the rites performed by his sons, etc.,

Answer:  Such rites only help the deceased to a small extent.  It is on the same principle that prayaschittam and good deeds
are said to mitigate the evil consequences of one's bad actions.

contd.,

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Re: Day by Day with Bhagavan:
« Reply #159 on: May 04, 2013, 01:50:26 PM »

18.11.1946:

continues.

After the visitor went away I asked Sri Bhagavan, 'Till three years ago, I was under the impression that doing annual
ceremonies to the dead would confer benefit on them so long as they are not reborn. '  Sri Bhagavan intervened with
the remark, 'They will receive benefit though they are reborn several times and there is an agency to look after all this.
Of course, Jnana Marga does not say all this.'

After a while I said, 'Bhagavan used to say if one believes in the existence of this world, one should also believe in the
existence of other worlds.'

Bhagavan said that it was so. I asked, 'The Jnani transcends all stages and he is not bound by any karma. (vidhi and nisheda).
The ajnani should do his own dharma prescribed by sastras till he gets Jnana.  But while he is attempting to reach Jnana, will
he be held responsible for the consequences of not doing the ordinary karma or will he be presumed to have done all this karma,
just as a person reading in a higher class, is presumed to have finished the lower classes?

Bhagavan said, 'It depends on the superiority of the path one pursues. Unless a person has finished (in this or previous births)
the other paths, he will not pursue the jnana path.  And he need not bother himself that he has not done the various karmas
prescribed by the sastras.  But he should not wilfully transgress the sastraic injunctions by doing things prohibited by them.'     
   
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Re: Day by Day with Bhagavan:
« Reply #160 on: May 05, 2013, 01:18:13 PM »

19.11.1946.


About 10.30 am today, a visitor asked Sri Bhagavan:  'The realized man has no further karma.  He is not bound by his karma.
Then why should he still remain with his body?'

Sri Bhagavan replied:  'Who asks this question?  Is it the realized man or the ajnani?  Why should you bother what the Jnani
does or why he does anything.  You look after yourself.'

A little later, He added, 'You are under the impression you are the body.  So you think the Jnani has also got a body.  Does the
Jnani say he has a body?  He may look to you as having body and doing things with the body, as others do.  The burnt rope
still looks like a rope, but it cannot serve as a rope if you try to bind anything with it.  So long as one identifies oneself with the
body, all this is difficult to understand.  That is why it is sometimes, said in reply to such questions, 'The body of the Jnani will
continue till the force of prarabdha works itself out, and after the prarabdha is exhausted, it will drop off.  An illustration made
use of in this connection is that of an arrow already discharged which will continue to advance and strike its target.  But the
truth is the Jnani has transcended all karmas, including prarabdha karma, and he is not bound by the body or its karmas.'

The visitor also asked:  'When a man realizes the Self, what will he see?'  Sri Bhagavan replied, 'There is no seeing. Seeing is
Being.  The state of Self Realization, as we call it, is not attaining something new or reaching some goal which is far away, but
simply being that which you always are, and which you always have been.  All that is needed is that you give up your realization
of the not-true as true.  All of us are realizing i.e. regarding as real, which is not real.  We have only to give up this practice on
our part.  Then we shall realize the Self as the Self, or in other words, 'Be the Self'.  At one stage, one would laugh at oneself
that one tried to discover the Self which is so self evident.  So what can we say to this question?'

'That stage transcends the seer and the seen.  There is no see there to see anything.  The seer who is seeing all this now ceases
to exist and the Self alone remains.'             


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Re: Day by Day with Bhagavan:
« Reply #161 on: May 06, 2013, 02:35:28 PM »

24.11.1946.

Mrs. Chenoy (from Bombay) asked Sri Bhagavan this evening (after reading Who am I?) whether it was the proper
thing to do if she asked herself, 'Who am I?' and told herself that she was not this body, but a spirit, a spark from
the divine flame.  Sri Bhagavan first said:  'Yes, you might do that or whatever appeals to you. It will come alright
in the end.' 

But after a while, He told her:  'There is a stage in the beginning, when you identify yourself with the body, when you
are still having body-consciousness.  At that stage, you have the feeling you are different from the Reality or God,
and then it is, you think of yourself as a devotee or as a servant or lover of God.  This is the first stage.  The second
stage is when you think of yourself as a spark of the divine fire or a ray from the divine Sun.  Even then there is still
that sense of difference and the body consciousness.

The third stage will come when all such differences cease to exist, and you realize that the Self alone exists.  There is an
'I' which comes and goes, and another 'I' which always exists and abides.  So long as the first 'I' exists, the body consciousness
and the sense of diversity or bheda buddhi will persist.  Only when that 'I' dies, the Reality will reveal itself.  For instance, in sleep,
the first 'I' does not exist.  You are not then conscious of the body or the world.  Only when that 'I' again comes up, as soon as
you get out of sleep, do you become conscious of the body and this world.  But in sleep you alone existed.  for, when you wake up,
you are able to say 'I slept soundly'.  You, that wake up and say so, are he same that existed during sleep.  You don't say that the
'I' which persisted during sleep was a different 'I' from the 'I' present in the waking state.  That 'I' which persists always and does
not come and go is the Reality.  The other 'I' which disappears in sleep is not real.  One should try and realize in the waking state,
that state which unconsciously everyone attains in sleep, the state where the small 'I' disappears and the real 'I' alone is.'

At this stage, Mrs. C. asked, 'But how is it to be done?' Bhagavan replied, 'By inquiring from whence and how this small 'I' arise.
The root of all bheda buddhi is this 'I'. It is the root of all thoughts. If you inquire where from it arises, it disappears.'

Mrs. Chenoy then asked: 'Am I not then to say (in answer to my own question, Who am I?) I am not this body but a spirit etc.,?

Bhagavan said: No.  The inquiry Who am I? means really the inquiry within oneself as to where from within the body, the 'I'
thought arises. If you concentrate your attention on such an inquiry, the I-thought being the root of all other thoughts, all
thoughts will be destroyed and when the Self or the Big 'I' alone will remain as ever.  You do not get anything new, or reach
somewhere where you were not before. When all other thoughts which were hiding the Self are removed, the Self shines by
itself.'

Mrs. Chenoy then referred to the portion in the book (Who am I?) where it is said, 'Even if you keep on saying 'I', 'I', it will take
yo to the Self or Reality' and asked whether that was not the proper thing to be done.  I explained, 'The book says one must
try and follow the inquiry method which consists in turning one's thoughts inwards, and trying to find out where from the 'I',
which is the root of all thoughts, arises. If one finds one is not able to do it, one may simply go on repeating 'I', 'I', as if it were
a mantram like Krishna or Rama which people use in their japa.  The idea is to concentrate on one thought to exclude all other
thoughts and then eventually even the one thought will die.'

On this, Mrs. Chenoy asked me, 'Will it be of any use if one simply repeats  'I', 'I', mechanically?' I replied, 'When one uses
'I' or other words like Krishna, one surely has in one's own mind some idea of the God one calls by the name 'I' or anything
else. When a man goes on repeating Rama or Krishna, he can't be thinking of a tree as the meaning behind it.'  After all this,
Bhagavan said, 'Now you consider you are making an effort and uttering 'I', 'I', or other mantram and making meditation.
But when you reach the final stage, meditation will go on without any effort on your part. You can't get away from it or stop
it, for meditation, japa or whatever you call it, is your real nature.'

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Re: Day by Day with Bhagavan:
« Reply #162 on: May 08, 2013, 02:18:43 PM »

27.11.1946.

In the afternoon, when I entered the Hall, Nagamma has just finished reading a Telugu article entitled Vinnappalu
(Submissions) written by Mr. Venkatachalam, (father of Souris), appearing in the Telugu journal Andhra Silpi. 
I requested Mr. G.V. Subbaramiah to translate it. The gist of it was a complaint that Sri Bhagavan, after enabling
Venkatachalam, to have a few experiences in the beginning, seems to have grown utterly indifferent and to have
completely neglected and ignored him since.  The article goes on like a loving child quarreling with its beloved father
or master, and in one portion says, 'Do you think I am not aware how necessary I am for you?  If I don't have you,
I have all this world and its enjoyments with which I could occupy and console myself.  But what can you do without
the love of your devotees, as you depend solely on such love and devotion?' 

Some people, including Nagamma, did not like this way of writing.  Mrs. Chenoy, for instance, asked, 'But, why are you all
making so much fuss about this silly letter?  I explained to her that other did not think the letter so silly, that, so far as
I could judge, even Bhagavan did not think so, and that other devotees, long before Venkatachalam, have sometimes
quarreled with God, and even abused Him for what seemed utter indifference to their urgent supplications, that it was a
passing phase in the devotee's life, who would feel remorse at the very next moment, and feel grateful to God for various
mercies he has had, and so on.  Sri Bhagavan said, "it seems Venkatachalam written another article in this vein and that
Nagamma has seen it.  But she has not shown it to me.'  He asked Nagamma, 'Where is that article?'.  She replied, " I don't
know where it is.  I have thrown it away."  She added that she had shown it to Mauni and that he also disapproved of it.
It looks as though Nagamma and Mauni, having gone through the article, decided it was not fit to be taken to the Hall
for Sri Bhagavan's perusal.  But so far as I could judge, Sri Bhagavan wants to see it.

*****

Arunachala Siva.                       

Subramanian.R

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Re: Day by Day with Bhagavan:
« Reply #163 on: May 09, 2013, 02:14:08 PM »

28.11.1946.

This evening just before parayana, a Telugu gentleman wrote a few questions and prescribed them to Sri Bhagavan. Sri
Bhagavan replied to him.  The questions in effect were: ' They say that jivanmuktas are always having brahmakara vritti.
Would they be having it even during sleep?  If they have it, then who is it that sleeps in their case?'

Answer:  "Of course, the Jivanmuktas are having brahmakara vritti always, even during  sleep.  The real answer to the last
question and the whole set of questions is that the Jnani has neither the waking, dreaming or sleeping avashas, but only
the turiya state.  It is the jnani that sleeps. But he sleeps without sleeping or is awake while sleeping."         

08.12.1946.

A French official from Pondicherry has been here for two days, and he told Sri Bhagavan that he intended giving up his job
and doing some sadhana in the spiritual line.  As usual, Sri Bhagavan told him it was not necessary to give up one's job, or
renounce the world or go to a forest, etc., to do any sadhana;  and that, wherever one might be, and whatever duties one
might be discharging in one's office, or family, one could still practice sadhana. 

I was not present at the above conversation.  But Mrs. Osborne told me about it.

******

Arunachala Siva. 

Subramanian.R

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Re: Day by Day with Bhagavan:
« Reply #164 on: May 10, 2013, 02:34:02 PM »

25.12.1946.

I was away at Madras from the 13th and returned last night.  This evening at about 6.30, our Framji's brother's son,
who has been staying here for about a month with his wife and child, came with his party to take leave of Sri Bhagavan,
as they intended leaving for Bombay the next morning.  Mother and son stood near Sri Bhagavan's feet, and T.S. Ramachandra
Iyer told Sri Bhagavan that the party had come to take leave.

The child about three years old went up to Bhagavan, and stood close to the grating.  Sri Bhagavan graciously took hold of
the boy's right arm and shook it and let him go.  He went back to his mother, and, as they were prostrating, said something
to her in Gujarati.  Sri Bhagavan asked what it was at all about.  The mother said, 'He is saying Bhagavan did not place His hands
on his head and bless him.'  Sri Bhagavan was surprised at this remark of the child.  The mother took advantage of the situation,
and told her son to go near Bhagavan.  Sri Bhagavan began saying, 'I have touched his arm. It is enough.'  But the child had
come up to Him and put his head across the grating.  Sri Bhagavan touched his head and remarked, 'I thought he would be
satisfied with my having touched and fondled him. But he persists and wants this.'

****

Arunachala Siva.