Author Topic: Letters from Sri Ramanasramam:  (Read 34038 times)

Jewell

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Re: Letters from Sri Ramanasramam:
« Reply #105 on: March 09, 2013, 10:00:43 PM »
Dear Sri Subramanian sir,

What a thouching story! So beautiful,so beautiful! Bhagavan was so sweet,gentle and compassionate. This story thouches my heart. And old man's sweet devotion. It is beautiful,heart breaking.

Thank You sooo much sir!

With love and prayers,
« Last Edit: March 09, 2013, 11:51:49 PM by Jewell »

Subramanian.R

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Re: Letters from Sri Ramanasramam:
« Reply #106 on: March 10, 2013, 12:53:17 PM »
162. SLEEPER IN HE CART:

Listening to the stories by Kunju Swami, we had gone beyond Adi Annamalai. On reaching Vettavalam Manatapam, he
asked us whether we had heard why Bhagavan had written Verse 31 of the Supplement to Forty Verses.  On our answering,
in the negative, Kunju Swami related the following incident:

One night as were gong round the Hill, with Bhagavan, just about here, two or three fully loaded bullock carts were passing 
along. The people in the cart were sound asleep, their legs stretched out, and free from all cares.  Pointing them out to us,
Sri Bhagavan said: Did you see that? It is like the natural state - sahaja nishta.  For the Realized One the Self (Atman) which seelps
in the body, all the three states are the same.  For example, this cart is going, the man in the cart is asleep. That is like the working
of the body of a Realized Soul.  Supposing the man continues to sleep even when the cart stops on reaching the destination, is
unloaded and the bullocks unyoked, and he continues to sleep all through. That is like the sleep of a Realized Soul. The body is for
him a cart; when in motion, while standing still, or while being unloaded, the man goes on sleeping.

Subsequently, the same idea was expressed in he verse referred to above, which was also written in prose in Telugu.

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Subramanian.R

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Re: Letters from Sri Ramanasramam:
« Reply #107 on: March 11, 2013, 01:24:13 PM »
109.  ABSOLUTE SURRENDER:

.........

Bhagavan said:  We walk on the ground. While doing so, do we consider at every step whether we should raise one leg after the
other or stop at some stage?  Is not the walking done automatically?  The same is the case with inhaling and exhaling. No special
effort to inhale or exhale. The same is the case with life also. Can we give up anything if we want to or do anything we please?
Quite a number of things are done automatically without our being conscious of it.  Complete surrender to God means giving up all
thoughts and concentrating the mind on Him.  If we can concentrate on Him, other thoughts disappear. If mano-vak-kaya karmas
are merged with God, all the burdens of our life will be on Him. Lord Krishna told Arjuna in Gita:

To those men who worship Me alone, thinking of no other, to those ever harmonious, I bring full security and attend to their needs.

Arjuna had to do the fighting.  So Krishna said, 'Place all the burden on Me, do your duty; you are merely an instrument.  I will see
to everything. Nothing will bother you.'

But then, before one surrenders to God  , one should know who it is that surrenders.  Unless all thoughts are given up, there cannot
be surrender. When there are no thoughts at all, what remains is only the Self. So surrender will only be to one's Self.  If surrender
is in terms of bhakti, the burden should be thrown  to God. If it is in terms of karma, karma should be performed until one knows 
one's own Self. The result is the same in either case.  Surrender means to enquire and know about one's Self and then remain in the
Self. What is there apart from the Self?

.........

Arunachala Siva.   

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Re: Letters from Sri Ramanasramam:
« Reply #108 on: March 12, 2013, 01:40:55 PM »
110. Visions in Dreams:

The day before yesterday, at about 8 or 9 in the morning, an elderly man of a middle class family, who knew Ayurveda,
came to Sri Bhagavan, prostrated before Him and said, 'Swami !  This is good for phlegm, take it."  He wanted to give some
medicine. When the attendants tried to prevent him, from giving it, Bhagavan stopped them, took the medicine, and told the
attendants, 'Look he used to give some medicine or other now and then from the time I was living on the Hill.  Let him give it.
Perhaps he he has had some dream.,"  With evident pleasure, the old man said, "I have not had any dream now, Swami, You
used to have excess of phlegm a this time of the year, didn't you?  So I have brought it." So saying,  he bowed and went away.

As soon as he left, a devotee sitting near Bhagavan asked, "What about the dream you referred to?"  Bhagavan replied: "Oh,
that!  While living on the Hill, one evening I casually asked Pazhaniswami if he had a lime fruit. He said, 'No.' 'If so, don't worry.'
I said. It seems that every night, this person dreamt that I had asked for a lime fruit. Next morning, as I came out, he was already
there and said, "Swami, take this lime fruit !"  'Yesterday, I asked him (Pazhaniswami) if he had one.  How did you know about it?'
I asked.  In reply, he said, 'You appeared to me in my dream and told me that you wanted a lime fruit. That is why I have brought
it now and he placed he fruit on my hand. That is how it happened."

The devotee asked, "Is it a fact, that Bhagavan appeared to him in a dream?" Bhagavan said with a smile. "I don't know.
Who knows? He said so. That is all."

contd.,

Arunachala Siva.                           

Subramanian.R

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Re: Letters from Sri Ramanasramam:
« Reply #109 on: March 13, 2013, 12:35:43 PM »
110. Visions in Dream:

continues.....

Another devotee asked, 'K.K. Nambiar's notebook also happened to be brought here in the same way, isn't it?  Sri Bhagavan
replied: 'Yes. that is so. At that time Madhavan (Madhavaswami, attendant) was here. I was telling him to take out from the
bureau a long note book with a black cover so that I could write a commentary on Sri Ramana Gita, in Malayalam and copy it out in
that note book. He said he would get it but forgot about it for four or five days.  Meanwhile, Nambiar came here and gave me a
note book of the exact size and description I was asking for. When I asked him how it was that he had brought a note book of
the sort that I was asking for, he said, "Bhagavan appeared to me in a dream and asked me for a note book, describing the number
of pages, the breadth and length.  When I went to the shop, I found one of the exact description. I have brought it." 

In the meantime, Madhavan came. I said to him, 'Look, here is the note book. You have given it to me, haven't you?'  He was
surprised and,  remembering my instructions, took out my note book from the bureau which was found to be exactly of the same
size. It was just sufficient for Sri Ramana Gita with slokas and the commentary.  As soon as that work was over, Nambiar came and took
it away, saying he could get it printed but at the same time hesitated to hand over the book containing Bhagavan's handwriting to the
press. So, he got another copy made, which he sent to the press and kept the original himself. It must still be with him. Even Rajagopalan did almost the same thing once. As the stock of our ink was finished I told the people here once or twice to replenish it.
The next day or the day after he brought a big jar of ink while returning from some place. When I asked him how he came to know that the  ink was needed here, he said that Bhagavan appeared to him in a dream and told that ink was needed. 'So I brought it', he said.
That is how things happen from time to time." said Bhagavan.

The devotee said, 'They say that Bhagavan Himself told them. Is that a fact?'  Bhagavan replied, 'What do I know?  They said so.
That is all.'   The devotee again said, 'Even so isn't surprising that what Bhagavan needed here should be seen by them in a dream?'

Bhagavan nodded His head in approval and kept quiet.

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Re: Letters from Sri Ramanasramam:
« Reply #110 on: March 14, 2013, 01:15:26 PM »
111. DIVINE VISIONS:

This morning at 8 O clock, Sri Bhagavan looked at an old man who was coming into the Hall and asked me, "Do you know who is
this?" I said, 'No'. "He is the husband of my cousin sister who, it is stated in my biography, was suckled by my mother along with me.",
said  Bhagavan. His name is Manamadurai Ramaswami Iyer. 'What is her name?' I asked. 'Meenakshi', said Bhagavan. Saying that, I had seen the gentleman from time to time but never known the relationship, I asked another devotee sitting nearby whether he knew him.
He said: 'Why? I know him well. Bhagavan gave darshan to that lady at the time of her death.'

'Is that so?' I asked Bhagavan with some surprise. Bhagavan replied thus:  Yes. It happened in her case the same way as in the case
of Nayana at Tiruvottiyur.  It seems I went near and touched her.  She got up startled and said, 'Who is it that has touched me?'
That is all. She woke up immediately after that. It transpired subsequently that this happened in the last moment of her life.

..........

Arunachala Siva.           

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Re: Letters from Sri Ramanasramam:
« Reply #111 on: March 15, 2013, 01:42:30 PM »
112. The White Peacock etc.,

On the 12th instant, someone brought a white peacock, saying it was sent by the Rani of Baroda and offered it as a gift to the
Asramam.  On seeing it, Bhagavan said, "Isn't it enough that ten or twelve colored peacocks are here?  They may come to fight
with this one, because, it is of a different variety.  Besides that, it has to be protected against the attacks of cats. Why this?
It is better to send it back to its own place."  That person took no notice but went away leaving the peacock here. It wa
thereupon decided that Krishnaswami should look after its welfare and others should help him.

The other day, when I went to the Asramam, in the afternoon, Bhagavan was telling the devotees near Him about the peacock.
Then He said: 'Look, a merchant manufacturing matchboxes brought a little deer called Valli and went away similarly leaving it here.
It used to be roaming about in the Asramam.  When Bengal gram dhal and mura muras were mixed together and placed in a plate,
it used to eat all the dhal without spilling even a grain outside, leaving the mura muras. After sometime, when it began going out
to the forest with goat herds, people who knew it belonged to the Asramam and brought it back here. After sometime, when it began
going to the forest, it used to come back on its own. So we let it go. One day when some panchamas broke its leg, hoping to kill and eat it, a person who knew that it belonged to the Asramam took pity on it and brought it back, carrying it all the way. It was bleeding.
We nursed it but without success and after some days it breathed its last on my lap.  Annamalai Swami and I built a samadhi near the
steps on the side of the Hill yonder.

...........

Arunachala Siva.           

Subramanian.R

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Re: Letters from Sri Ramanasramam:
« Reply #112 on: March 16, 2013, 12:47:34 PM »
112 The White Peacock:

.........

continues.....

For a long time after that it did not go out of the Asramam but learnt to go about the various cottages within the Asramam
compound.  seeing that, Sri Bhagavan used to say, 'It is now like the Sarvadhikari !'

This afternoon at 2.30 when I went there, the radio was playing and the electric fan was revolving.  The peacock sat by the side
of the radio, with closed eyes, as if it was immersed in dhyana,  Seeing that, one person said, 'See how carefully it is listening.'
Bhagavan said, 'The peacocks are very fond of music, especially if it is from the flute."

'Though this peacock is white, it is the other peacocks that are really beautiful.' someone said.  Pointing to the peacock, Bhagavan
said, "It is like this, it has a beauty of its own. Those peacocks have many beautiful colors. This is pure white without the mixture
of any other colors. That means it is suddha sattva (pure self) without the mixture of other gunas.  See in Vedantic language. the
peacock  can also be taken as an example.  Even the other peacocks do not have so many colors at birth.  They have only one color.  As they grow up, they get many colors. When their tails grow, they have any number of eyes.  See how many colors and how many eyes?
Our mind is also like that. At birth, there are no perversities. Subsequently, there will be many activities and ideas, like the colors of the
peacock."

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Arunachala Siva.             

Jewell

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Re: Letters from Sri Ramanasramam:
« Reply #113 on: March 16, 2013, 03:35:14 PM »
How nice story,dear Sri Subramanian sir. Bhagavan expounded His wisdom through any situation,using such ordinary moments,and casual conversation,to explain highest truth. Beautiful!

Thank You Sir!

With love and prayers,

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Re: Letters from Sri Ramanasramam:
« Reply #114 on: March 17, 2013, 12:55:13 PM »
115. THE SHAKTI THAT IS, IS ONE.

The questioner said: "Swami, how can Jnanis like you sit quiet without moving?  When there is strife and turmoil in the world,
should they not help in establishing peace?"  Bhagavan replied: "Yes, they should,  but how do you know that Jnanis are not
rendering any help? Their remaining where they are is itself a help to the world. To all outward appearances, they seem to be
doing nothing. Supposing there is a wealthy man. In his dream he goes about begging, works as a coolly and sweeps the steets.
When he wake up, he realizes that he is not that sort of person and remains dignified in the thought that he is a wealthy man.
In the same manner, a Jnani may do anything to his prarabdha  (fate) but he remains unattached and maintains a dignified aloofness.
His Shakti works in many ways but he does not feel happy or unhappy over the success or failure of his efforts. That is because,
he sees the world as full of Brahman and so nothing appears to him to be happy or unhappy. How can he have feelings of gratification
or sorrow when he does not feel that he is in this body, that he is in the man or that this is the world?  Accordingly it is said,
'dristim jnanamayeem kritva pasyeth Brahmamayam jagat.', when a person gains the outlook of a Jnani, that very moment,
everything appears to be full of Brahman. Where then is room for the feeling 'I am doing'?  They will then realize that everything is
going on through the force of some Sakti.  That is all," said Bhagavan.

contd.,

Arunachala Siva.       

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Re: Letters from Sri Ramanasramam:
« Reply #115 on: March 18, 2013, 01:49:38 PM »


117. SEEING A LION IN A DREAM:

This afternoon, at 3 O'clock, another series of questions started.

'Brahman is said to be Sat Chit Ananda Swarupa.'  'What does it mean? asked one.

Bhagavan replied: 'Yes. That is so. That which IS, is only Sat. That is called Brahman. The lustre of Sat is Chit and its nature is
Ananda.  These are not different from Sat. All the there together are known as Sat Chit Ananda. It is the same in regard to the
attributes of the jiva-satvam, ghora, and jadam. Ghoram means the quality of rajas, and jadam means the quality of tamas.
Both these are parts of Satvam. If these two removed,  what remains is only Satvam. That is the truth which is eternal  and pure.
Call it Atman, Brahman, Sakti or anything you like. Everything is Ananda.'

That questioner further asked:  'The ancients say that for a person who wants to know that real state, sadhana, sravana, manana,
and nididhyasana are absolutely necessary till the very end.'

Bhagavan replied: 'They are necessary only to get rid of the various things that come from outside and that too for purposes of
sadhana only, but not for realizing the Self.

'One's own self is there at all times and in all places.   Sravana etc., are to be resorted to only to get rid of external influences, but
if they are regarded  as the most important things, they will become the cause of the development of the feeling of ahankara, such
as 'I am a pandit',  'I am a great man' and the like. It is bigger than a wild elephant. It will not yield ordinarily.'

The questioner said: 'For that wild elephant, it is said that Guru Kataksham is like seeing a lion.'

'That is true. If an elephant sees a lion in its dream, it wakes up startled and will not sleep again that day for fear that the lion
may re-appear again in the dream. In the same way, in a man's life,  which is also like a dream, it is not Guru Kataksham alone,
but also sravana, manana, nidhidhyasana etc., are akin to the sight of a lion in a dream. As they go on getting these dreams, they wake
up and gain go to bed and by efflux of time, they may some day get a lion's dream called Guru Kataksham in an intense manner.
They get startled and obtain Jnana. Then there will be no more dreams but will not give room for any dreams of life but will remain
alert until that true and real knowledge is obtained.  These lion's dreams are unavoidable and must be experienced.' said Bhagavan.

contd.,

Arunachala Siva.                       

Subramanian.R

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Re: Letters from Sri Ramanasramam:
« Reply #116 on: March 19, 2013, 12:36:04 PM »

117. Seeing a Lion in dream:

continues....

With some surprise, that questioner said, 'Are Sravana etc., and Guru Kaktksha akin to dreams?'

'Yes, that is so. For those who realize the truth, everything is akin to a dream. That being so, what do you now say is the truth?
During sleep you have no control over this body. You wander about in various places with different bodies. You do all sorts of
things. At that time, everything appears real. You do everything as if you are the doer.  It is only after you wake up, that you feel
that you are a Venkiah or Pulliah, tha what you had experienced in the dream is unreal and that it was only a dream. Not only that.
Sometimes you go to bed after eating your fill at night --- sweets such as laddu and jilebi.  During sleep, you dream that you are
wandering in all sorts of places, cannot get food, and are about to die of starvation. When  you get up startled, you will be belching!
Then you will realize that the whole thing was a dream. But during that sleep, did you remember about this (your overeating)?
Another person goes to bed suffering from starvation. In his dream he enjoys a feast, eating laddu and jilebi. Will he remember
at that time the fact that he had gone to bed hungry?  No, he wakes up and finds himself terribly hungry. 'Oh god!  It is an illusion,
a mere dream,' he thinks. That is all.

You were existent in the wakeful state as well as in the dream state, and also in sleeping state. When you are able to understand
your state, which had been existent all the time,, you will then understand that all the rest is like a dream. When that is known,
the feeling that the Guru is different from you will disappear. But then, since this realization must come abut because of Guru Kataksha,
that Guru Kataksha is likened to a dream of a lion. That dream must be intense and must imprint itself in one's mind. It is only then
a proper wakefulness will come about. For that, time must be propitious.  If sadhana is performed relentlessly, some time or other
favorable results turn up. That is all.'

So saying Bhagavan assumed a dignified silence.

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Re: Letters from Sri Ramanasramam:
« Reply #117 on: March 20, 2013, 12:29:01 PM »


118. WHERE IS THE KING AND WHERE IS THE KINGDOM?

This afternoon, during a conversation regarding old Sankara Vijayam, Sri Bhagavan asked one devotee whether it was
not a fact that amongst all books on life of Sankara, Sankara Vijayam of Vidyaranya was the best.  The devotee replied:
"He was a great scholar and so his book is taken as an authority by all.'  Sri Bhagavan said, with a smile, 'Yes, his mental
powers were very great. He was a great votary of Sri Vidya, you see. He therefore wanted top create a city in the shape of
Sri Chakra and started doing it in Hampi but could not complete it.  So he said that an emperor in future would rule the country
and be able to build a city in the shape of Sri Chakra. When I told Nayana about this while I was on the Hill, he made a peculiar
comment namely: Sri Chakrakriti sona saila vapusham, Sri shodasarnaatmakam occurs in Arunachala Ashtake Stotram written
by Sri Sankara.  Besides this is in Arunachala Purana, it is stated that this Hill is reputed to be in the shape of Sri Chakra.
Bhagavan is the Chakravarti (Emperor).  If about ten houses are built around the Hill, this itself is a great empire. Sankara must
have intended this only,' so said Nayana.

Nayana followed it up by arranging he whole administrative set up by saying. 'Here is the Commander in Chief, that man is the
Treasurer, he is this, he is that'.  It used to be very amusing when he was here. All used to sit together and say, 'Where are the
refreshments today for our durbar?'  Then they used to draw up a programme as if they were ruling an empire. This Sundaresan and
that Kalyanam, were like this then?  Oh! Each person used to be highly active and hilarious.  They used to think that they were
great warriors,.' said Bhagavan.

contd.,

Arunachala Siva.   
               

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Re: Letters from Sri Ramanasramam:
« Reply #118 on: March 21, 2013, 01:17:56 PM »
118. Where is the King and where is the Kingdom?

continues....

'When was all that?' asked Sivanandam.  'That was while we were in Virupaksha Cave.  Nayana actually drew up a plan on
paper for the city to be built. A special place was allotted for me in that plan.  Afterwards, he used to draw up plans for the
administration of the empire.  No king, no kingdom -- plans, however were got ready.  Many plans were prepared like that?
Where was the king? Where was the kingdom' asked Bhagavan. Subba Rao, a disciple of Nayana said, 'Why, was there no
king?  He is just opposite to us. Only this king wears a loin cloth. What is wanting?  Haven't houses been built around the Hill?
Isn't the place where Bhagavan sits, like a king's palace?  The whole administration here is going on like a king's household.
Only there are some differences between an ordinary kingdom and this. That is all."

"That is all right. Nayana also used to say that the position of a Maharaja and a Mahajnani is the same. When astrologers predicted
that Tathagatha (Buddha) would become either an Emperor or a Sannyasi, full of wisdom and knowledge, his father prevented him
from going out anywhere, kept him in the palace and tried his best from going out anywhere, kept him in the palace, and tried
his best to interest him in the pleasures and luxuries of the palace. At last when Buddha somehow managed to go out on some
pretext, he saw all the sufferings of people in the world. So, he ran away and took sannuyasa. One of the two empires, material or
spiritual," said Sri Bhagavan.

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Re: Letters from Sri Ramanasramam:
« Reply #119 on: March 22, 2013, 01:29:37 PM »
119. Nididhyasana:  Intense Concentration:

Yesterday morning, at 8 O'clock, Dr. Syed, who is a worker for Arya Vijnana Sangha and one of the disciples of Bhagavan,
came here for Bhagavan's darshan and asked: 'Bhagavan says the whole world is the Swarupa of Atma.  If so, why do we
find so many troubles in this world?'

With a face indicating pleasure, Bhagavan replied:  'That is called Maya.  In Vedanta Chudamani, that Maya has been described
in five ways. One by name Nijaguna Yogi wrote that book in Kannada. Vedanta has been so well dealt with in it, it can be an
authority on the Vedanta language.  There is a Tamizh translation.  The five names of Maya are, Tamas, Maya, Moham, Avidya,
and Anitya.  Tamas is that which hides the knowledge of life. Maya is that which is responsible for making one who is in the form
of the word appear different from it. Moha is that which makes a different one look real. Sukti rajata bhranti - creating an illusion
that the mother of pearl is made of silver. Avidya is that which spoils Vidya (learning). Anitya is transient, that which is different
from what is permanent and real. On account of these five Mayas troubles appear in the Atma like the cinema picture on the screen.
Only to remove this Maya, it is said that the whole world is mithya (unreal looking like real).  Atma is like the screen. Just as you come
to know that the pictures that are shown are dependent on the screen and do not exist otherwise, so also until one is able to know
by Self Inquiry that the world that is visible is not different from Atma, it has to be said that this is all mithya.  But once the reality 
is known, the whole universe will appear as Atma only.  Hence the very people who said that the world is unreal, have subsequently
said that it is only Atma Swarupa.  After all, it is the outlook that is important.


continued.....

Arunachala Siva.