Author Topic: Sri Bhagavan's Maha Aradhanai - 27.04.2014  (Read 2277 times)

Subramanian.R

  • Hero Member
  • *****
  • Posts: 43604
    • View Profile
Sri Bhagavan's Maha Aradhanai - 27.04.2014
« on: April 27, 2014, 09:32:43 AM »
What the Maharshi means to me:

If God be the one that does things and lets every one else take the credit, then I cannot imagine a better example of God
playing the role of man-playing-God than Sri Ramana.  Here was an entity incarnated, in mortal coil moving as one among us,
concerned intimately with each of our concerns and yet simultaneously above it all, much like the mountain remaining at
once earth-and-heaven bound.

In his eight-fold form as the Universe, God leaves no Manual for his Amsa - hologram, man.  Even so, ingrained in one's
experience of this world of senses is the possibility of the Seer being intuited while in the evolutionary  act of seeing this
world. This experience, primal and child-like, a bliss in itself, is a flash in the pan for most of us, only to be overshadowed
by the tyranny of Vasanas, in the inner drives towards testing and acquiring pelf and power.  Rare is the individual for
whom the flash of lightning in the spiritual firmament endures, 'freezes' as it were, as continuing noonday brilliance.
The Maharshi was such a one.  Our knowledge of this deadly incident in His life stems only from His own recounting of it.
Any one impressed by the Maharshi's person and life cannot be struck by His preference for the understatement.  Master that
He is of the understatement it is not surprising that the Maharshi described His enlightenment as a 'process' of inquiry.
But He gives Himself away when He narrates that He began the inquiry by stopping breath and not allowing even the word
'I' to escape.  An inquiry conducted with such consummation from its very start could occur and proceed only in a mind
already Sattvic as Space.  To me it reveals the mystery of the Maharshi.  His supreme understatement regarding His status
as Supreme Master, not only after the 'death-experience', but even prior to it.  I am reminded of the occasion when I witnessed
a maestro beginning his recital with an exquisite phrase, only to discover to my astonishment that he had only been checking
the tuning of his instrument!

The advent of the Maharshi is, to me, to say the least the mysterious embodiment of the Self that is Silence that is Space.
By His own admission there was never a period of Sadhana during His life at Arunachala.  There was no difference for Him
between the instantaneous 'death' at sixteen years of age, little thereafter, and the excruciating, slow death at seventy one.
The gist of His teaching is contained in His teen-age replies to His Mother, and Sivaprakasam Piallai.  There was no evolution
in His teaching or the mode of communication till the last breath.

By His own admission, He discovered nothing new for the world, had no particular philosophy to expound, no message for
the masses.  According to Him, the Lord was doing an excellent job and it was only necessary for the 'individual' to attend
to the business for which one is here.'  For the Maharshi instruction could only be on the individual basis and even that
could occur only through Silence.

contd.,                 

Ravi.N

  • Hero Member
  • *****
  • Posts: 4017
    • View Profile
Re: Sri Bhagavan's Maha Aradhanai - 27.04.2014
« Reply #1 on: April 27, 2014, 10:00:20 AM »
Subramanian/Friends,

Quote
Our knowledge of this deadly incident in His life stems only from His own recounting of it.
Any one impressed by the Maharshi's person and life cannot be struck by His preference for the understatement.  Master that
He is of the understatement it is not surprising that the Maharshi described His enlightenment as a 'process' of inquiry.
But He gives Himself away when He narrates that He began the inquiry by stopping breath and not allowing even the word
'I' to escape


This is not true-it is a version of Sri B V Narasimhaswamy as he paraphrased it.Later on Sri Bhagavan recounted the incident to Krishnabikshu,as described in Ramana Leela:

Quote
Years later, Bhagavan narrated the experience in the following manner:
"There was no reason for me to think like that. I did not even know what that state was nor why I was afraid. It did not occur to me that I should consult either a doctor or some elders. The only problem for me was what death meant and how it could be avoided. I resolved to solve it at once. Death meant that the limbs stiffened, lips tightened, eyes closed and breath stopped. By intense thinking, all this came to be experienced. But neither memory nor awareness disappeared. In other words, the sense organs ceased to operate externally and an inward look established itself. Even if the body died, the sense of `I' did not go. The consciousness of individuality was very much there. When the body was taken to the graveyard and reduced to ashes `I' did not perish because `I' was not the body.

 The body was inanimate and without knowledge but I had knowledge. Therefore Death was for the inanimate body whereas `I' was imperishable and was consciousness"

It is not as if Sri Bhagavan voluntarily held back his breath;it all happened in a trice.

Namaskar.

Subramanian.R

  • Hero Member
  • *****
  • Posts: 43604
    • View Profile
Re: Sri Bhagavan's Maha Aradhanai - 27.04.2014
« Reply #2 on: April 27, 2014, 10:20:25 AM »
The inquiry 'Who am I?' is not another technique, or even a better technique. For, technique presupposes motive.  Rather it is
the natural movement, the inevitable Hobson' choice of one confronting one's awareness, one's extinction, in the NOW.
Atma Vichara is therefore not another path, but a passionate engagement with an entity unique in Creation, the feeling 'I' a shadow
that is at once subject and object and which exists centrally and solely through a relationship of 'mine' and 'not mine' with
everything else in Creation.  Whatever be the activity of body and mind, this ego entity tends to rise up at the end of the movement
to claim credit.  Absent during the movement itself, its arising after is irrelevant to the activity itself.  The child in us engaged in
activity for no motive other than the joy inherent in such play.  Laughter and song and learning was for the joy of laughing, singing
and knowing.  Grown up, these acquire motive.  Our lives are centered around actions which becomes means to ends which we
erroneously presume will secure our control and ownership of joy!

Maharshi says, 'Success or failure, depends only on Prarabdha and not on exercise of will or the absence of it.  Equanimity
under all circumstances is the exercise of the will.'  The Maharshi's message is a call to take heed of the role played by the ego,
by its arrogation of 'doership', in nullifying progress be it through the path of Bhakti, Karma, Yoga or Jnana. 

The path of Self Knowledge which is central to the final apprehension of the Universe has been extricated from dense overgrowth
of technical jargon and illusion, by the Maharshi.  Philosophy and Religion, the well meaning and sound custodians of the Truth,
had, become overburdened and made insensitive by feckless growth, become vehicles that seemed to further the very falsehood
they sought to negate.  It was in such a scenario of a thorough mix up of priorities of cart put before the horse is ridiculous
if scientific hunt for the Tenth Man, that the Maharshi demonstrated in living example that with ego apprehended all was in proper
place and that both the baby and the bath water were a package deal.  There was no need to cut down the Tree.  The diverging
branches of Religion, Ritual, Philosophy and Science were complementary and derived sustenance and sap of meaning and reality
from the root 'I'.  Without negating any of past traditions, all natural growths relevant to their context in time, the Maharshi put
them all in proper perspective for modern man by holding aloft this Torch which must be crucial at any age, at any moment in
time.  And hold it aloft He did, with dogged, delightful monotone throughout His earthly sojourn.

contd.,

Arunachala Siva.                           

Subramanian.R

  • Hero Member
  • *****
  • Posts: 43604
    • View Profile
Re: Sri Bhagavan's Maha Aradhanai - 27.04.2014
« Reply #3 on: April 27, 2014, 10:29:58 AM »
The Maharshi put to rest much speculation and bandying about the nature and varieties of Samadhi.  Much mystery surrounded
the nature of Nirvikalpa Samadhi and its compatibility with daily life.  The 'ultimate' experience is widely but erroneously understood
to arise when one's mind is fixed in Sahasrara Lotus Center within the cranium in the body.  It was the Maharshi who pointed
out without mincing words, that any Samadhi ascribed to an area within the body was mental construct, since the body itself
was mental construct.  Dream experience is sufficient to prove that the 'reality' of a self consciousness within a body which in
turn  is located within a world, is a mental construct.  Mind is nothing but thoughts.  Every thought is centered around 'I'.
The 'I' issues from heart.  The Heart is thus transcendental beyond location.  The Maharshi's reference to Heart on the right
side is a concession along the path, much as the reflection in water pointed out, to someone looking below to the Sun.

The Maharshi is modern proof of the utter possibility of continuous advaitic experience being consistent with worldly activity.
Vasishta's instruction to Rama (in the verses of Yoga Vasishta included by the Maharshi in His Reality in Forty Verses -
Suppement) urges him to feign initiative, exhilaration and anxiety during the performance of his role as king, while ever
sporting as the Heart, witnessing the drama of waking, dreaming and deep sleep, of the ego.

contd.,

Arunachala Siva.           

Subramanian.R

  • Hero Member
  • *****
  • Posts: 43604
    • View Profile
Re: Sri Bhagavan's Maha Aradhanai - 27.04.2014
« Reply #4 on: April 27, 2014, 10:51:19 AM »

It was the Maharshi who gave living meaning to the forgotten word Sahaja Nirvikapa Samadhi, the effortless inherence of the
ego in the Heart. The Maharshi is the unique example in modern times of the possibility within the reach of all, of living an
utterly normal life with the body, sense and mind, all active and yet remaining transcendent;  of a life where nothing need
to be rejected except the phantom ego.  His own life demonstrates, contrary to current consumeric cliches about the necessity
of ego for drive and achievement, that abundant lasting and wholesome work gets done through one who dissolves the
ego,and with it, personal petty initiative.

The Maharshi is unique in His non proclamation of any purpose behind His advent.  A child among children, a prince among the
beggars, and monarch among kings, the Maharshi's laser gaze of Silence made sturdy questioners stand in awe, dissolving them
along with all  their questions.  His answers are direct, free from fine print and so complete in themselves as to be largely
independent of the need to be studied in context.  He sought no disciples, yet the world is increasingly drawn to Him.

Sri Bhagavan was most casual about the miracles (of relief from bodily distresses, or worldly anxiety) that were constantly
happening to those who reached out for succor to a seemingly unresponsible Maharshi. Raising the dead, appearing in two
places etc., are all recorded.  With child like innocence coupled with bubbling banter, He related to others in the Hall, of such
miracles as were credited to Him by the beneficiaries.  He held that Christ and Krishna did not 'perform' miracles. Such
happenings the Maharshi said, were automatic in the presence of the realized one.  To the Sage every incident is a miracle
of coincidence.  He is at once Lord and Lover, Actor, and Audience, Will and Circumstance.

contd.,

Arunachala Siva,                 

Subramanian.R

  • Hero Member
  • *****
  • Posts: 43604
    • View Profile
Re: Sri Bhagavan's Maha Aradhanai - 27.04.2014
« Reply #5 on: April 27, 2014, 11:07:11 AM »
In the absence of a mission, the Maharshi needed no middle men.  In the absence of the ego, the Maharshi needed no hours
of privacy, to be 'Himself'.  He was the same, whether alone, or attended upon or amidst a crowd.  He was thus accessible
to all creatures, man and beast, at all times of the day and night during His entire life at Arunachala.  Extraordinary is being
so utterly ordinary, He is unattainable in being so utterly normal as to lack even those harmless mechanisms and quirks of
behavior of body and speech, adopted by all of us, great and small.  Merciless even from youth as He showed Himself to be
towards 'His' ego, He remains an enigma through the abundance of consideration and complete non violence He showed in
His relationship with others, let 'their' ego should be hurt!  Lasting change, He said, could only occur from within.

The Maharshi a master cook, calliographist and caricaturist, and naturopath, reconteur, editor, and engineer extraordinaire,
spoke little and wrote even less.  His poems in Tamizh, Sanskrit, Telugu and Malayalam are not only mystic and magnificent
mantras, but also potent seeds sown for the integration of a people who are presently so asleep as to consider as weakness
the timeless strength inherent in the bewildering bewitching diversity of their culture.

The Maharshi is the ultimate 'outer' guru Dakshinamurti, going as He does out of His way to make the disciple self reliant.
The Maharshi is also the ultimate 'inner' guru shining as He does within, shedding light, through the window I without.

When the ego has a petty life of its own, the inner will be pitted against outer circumstances.  When the ego, in dissolving,
embraces all, universal Will operated as universal Circumstance.

concluded.

Courtesy:  J. Jayaraman's article, in the centenary volume celebrating the advent of Sri Bhagavan, 1996.

Arunachala Siva.           

Subramanian.R

  • Hero Member
  • *****
  • Posts: 43604
    • View Profile
Re: Sri Bhagavan's Maha Aradhanai - 27.04.2014
« Reply #6 on: April 27, 2014, 11:20:37 AM »


ஞானியின் பெருமை நவில ஒணாது
தானியல் வண்ணந் தானே அறிவன்
வானினும் பெரியன் மலையினும் திண்ணியன்
ஊன் உணர்வு ஒழிந்து உய்த்துணர்ந்து கொளாயே.
       குருவாசகக் கோவை - 1152

Beyond the reach of words extends
The Sage's greatness. None but he
Can know his state of Being, vaster
Than the space, and than the mountain
Firmer.  To experience it
Yourself, you should first shed your own
Body consciousness.

Arunachala Siva.


Subramanian.R

  • Hero Member
  • *****
  • Posts: 43604
    • View Profile
Re: Sri Bhagavan's Maha Aradhanai - 27.04.2014
« Reply #7 on: April 27, 2014, 01:22:05 PM »



கத்‌தத்துவம் கெடினும் கன்ம பந்தம் கழன்ற
முத்தரெனக் கூறன் முறையாமோ - மற்ற
விருத்தியால் உண்டு வினை செய்து உடலம்
தரித்துக் கிடப்பார் தமை.

அடைந்த வினைக் காளாகி அப் பெரியோர் தாமும்
இடைந்து படக் காண்டுமே என்னின் - இடைந்து படல்
பார்ப்பார் தம் திட்டி பரிசன்றி அன்னார் தம்
நோய்ப்பால் சொன்னாரோ நுவல்

குரு வாசகக் கோவை - 1135 & 1136.

Arunachala Siva.

Subramanian.R

  • Hero Member
  • *****
  • Posts: 43604
    • View Profile
Re: Sri Bhagavan's Maha Aradhanai - 27.04.2014
« Reply #8 on: April 27, 2014, 01:25:57 PM »
Guru Vachakak Kovai 1135 & 1136:

Even if the sense of doership
Is dead, 'How could one call the sage
A mukta freed from all bonds
Of karma? Do we not see him eating
Engaged in work, bearing a body
Of flesh, accepting prarabdha,
And suffering pain?' If you ask this,
The answer is, 'True, in your sight
He seems to suffer, you see him suffering,
But did he tell you that he suffered?'

(Tr. Prof. K. Swaminathan)

Arunachala Siva.     

Subramanian.R

  • Hero Member
  • *****
  • Posts: 43604
    • View Profile
Re: Sri Bhagavan's Maha Aradhanai - 27.04.2014
« Reply #9 on: April 27, 2014, 02:10:47 PM »
Guru Vaachak Kovai: - the State of Jivan Muktas:


அந்தப் பெரியோர் அதீதமாய் உள்ளதையே
சொந்த சொரூபமாய் துய்ப்பாரா - இந்த ஜடர்
நோய்ப்பாலும் உடம்பாலும் உருவா நோக்கலே அன்னோரைப்
பார்ப்பார் தம் திட்டிப் பரிசு. - 1137

The sage enjoys his own being
The bliss of all transcendent Being.
The error lies in those ignorant folk
Seeing him as a body that suffers.

(Tr. Prof. K. Swaminathan)

Arunachala Siva.   

Subramanian.R

  • Hero Member
  • *****
  • Posts: 43604
    • View Profile
Re: Sri Bhagavan's Maha Aradhanai - 27.04.2014
« Reply #10 on: April 27, 2014, 02:57:10 PM »
கத்தத்துவம் கழன்று கத்தன் பணி நின்ற
முத்தப் பெரியோரை முன்னித்தாம் - நத்திப்
புகழ்வார் பாற் புண்ணியமும் போற்றா தன்னோரை
இகழ்வார் பாற் பாவமும் போம் எண்.

குரு வாசகk கோவை - 1138

From doership freed and steadfastly
Serving the Supreme, the Sage
Seems to earn both merit and guilt
The merit goes to those who praise him,
The sin to those condemning him.

(Tr. Prof. K. Swaminathan)

Arunachala Siva. 

Subramanian.R

  • Hero Member
  • *****
  • Posts: 43604
    • View Profile
Re: Sri Bhagavan's Maha Aradhanai - 27.04.2014
« Reply #11 on: April 27, 2014, 04:09:47 PM »

கன்மம் எவ்வாறு இயலும் கத்‌தத்துவம் கழியிற்
கன்ம நடை பேறும் நாம் காண்டுமே - என்னினோ
மாய்ந்த அகப் பற்றான் மகேசனே தம் உளத்துத்
தோய்ந்து செயப் பெற்றார் துணி.

குரு வாசகக் கோவை - 1139.

If one asks, 'How can deeds get done
When doership is lost?  do we not see
Deeds done by muktas?' the answer is,
They are being ego-less, it is God
Himself who dwelling in  their hearts
Performs these deeds.'

(Tr.Prof. K. Swaminathan)

Arunachala Siva.

Subramanian.R

  • Hero Member
  • *****
  • Posts: 43604
    • View Profile
Re: Sri Bhagavan's Maha Aradhanai - 27.04.2014
« Reply #12 on: April 27, 2014, 04:15:51 PM »



ஜீவன்முத்தப் பெரியோர் செய்கை அகமமதை
யாவும் தீர் மோன லகரியால் - ஆர்வ
உறக்கத்திடை எழுப்பி உண்பிக்கப் பட்டுச்
சிறுக்கர் புசிக்கும் திறம்.

குரு வாசகக் கோவை - 1140.

The actions of a jivan mukta
Done in trance like stillness free
From any sense of 'I' or 'mine'
Are like swallowing of some food
By a sleeping child while still asleep.

(Tr. Prof. K. Swaminathan)

Arunachala Siva.