Letters from Sri Ramanasramam,
by Suri Nagamma
(51) DEATH OF MADHAVASWAMI
Prev Next 12th July, 1946
About four days ago, i.e., in the morning of the 8th or
9th, I went to Bhagavan’s presence at 7-30. As I got up
after prostrating before him, Bhagavan said, “Madhava is
gone.†“Where to?†I asked, as he was in the habit of going
away from the Ashram on pilgrimage now and then.
About four days ago, i.e., in the morning of the 8th or
9th, I went to Bhagavan’s presence at 7-30. As I got up
after prostrating before him, Bhagavan said, “Madhava is
gone.†“Where to?†I asked, as he was in the habit of going
away from the Ashram on pilgrimage now and then.
Smilingly Bhagavan said, “Where to? To that place, leaving
the body here.†I was shocked and asked, “When?†“The
day before yesterday at 6 p.m.,†replied Bhagavan, and
looking at Krishnaswami, said, “Acharyaswami who was
there came here and died, and the one who was here went
there and died. Everything happens according to fate. For
a long time Madhava had a desire that he should be
independent and without anyone in authority over him.
the body here.†I was shocked and asked, “When?†“The
day before yesterday at 6 p.m.,†replied Bhagavan, and
looking at Krishnaswami, said, “Acharyaswami who was
there came here and died, and the one who was here went
there and died. Everything happens according to fate. For
a long time Madhava had a desire that he should be
independent and without anyone in authority over him.
His desire has at last been fulfilled. Anyway he was a good
man. Merely for fun, when Acharyaswami who was in
Kumbakonam passed away, I asked Madhava whether he
would go, as there was no one there in the Math. He took
up the idea, went there and thus fulfilled his desire. See
how things happen! When I wrote Telugu Dvipada and other
verses in Malayalam script in a notebook, he used to read
them well just like Telugu people. He had some Telugu
samskara (knowledge). He took away that notebook saying
that he would be looking into it now and then. If it is there,
tell them to bring it here. It was the same with Ayyaswami.
man. Merely for fun, when Acharyaswami who was in
Kumbakonam passed away, I asked Madhava whether he
would go, as there was no one there in the Math. He took
up the idea, went there and thus fulfilled his desire. See
how things happen! When I wrote Telugu Dvipada and other
verses in Malayalam script in a notebook, he used to read
them well just like Telugu people. He had some Telugu
samskara (knowledge). He took away that notebook saying
that he would be looking into it now and then. If it is there,
tell them to bring it here. It was the same with Ayyaswami.
He took away a note book, saying that he would bring it
back after reading it. He himself never came back. The
same thing has happened with this man also.†So saying he
changed the topic. When they heard that a person who
had followed Bhagavan almost like his shadow for 12 years,
and was extremely meek and gentle by nature, had passed
away suddenly somewhere, there was no one in the Ashram
who did not shed a tear.
back after reading it. He himself never came back. The
same thing has happened with this man also.†So saying he
changed the topic. When they heard that a person who
had followed Bhagavan almost like his shadow for 12 years,
and was extremely meek and gentle by nature, had passed
away suddenly somewhere, there was no one in the Ashram
who did not shed a tear.
Kunjuswami who had gone from here to supervise
Madhava’s burial ceremonies, came back this morning at
8 a.m., and after prostrating before Bhagavan said,
“Madhavaswamy was wandering about in search of peace of
mind but could not gain peace, and so he told people that
he would not live any longer, and came to the Math at
Kumbakonam. He had a sudden attack of diarrhoea for a
day, and as he complained of difficult breathing while taking
soda water, he was made to lie down. He never regained
consciousness, according to what the people in the Math told
me. They kept the corpse till I got there. It did not
deteriorate in any way even though three days had elapsed.
Madhava’s burial ceremonies, came back this morning at
8 a.m., and after prostrating before Bhagavan said,
“Madhavaswamy was wandering about in search of peace of
mind but could not gain peace, and so he told people that
he would not live any longer, and came to the Math at
Kumbakonam. He had a sudden attack of diarrhoea for a
day, and as he complained of difficult breathing while taking
soda water, he was made to lie down. He never regained
consciousness, according to what the people in the Math told
me. They kept the corpse till I got there. It did not
deteriorate in any way even though three days had elapsed.
I got it buried and have come back. I could not find the
notebook anywhere.â€
After he left, Bhagavan said, looking at Krishnaswami,
“Madhava was a good man. That is why we all feel sorry
that he is dead. But instead of feeling sorry that he is dead,
we should all be thinking as to when we will pass away. A
Jnani always looks forward to the time when he will be free
from the bondage of the body and be able to throw it away.
notebook anywhere.â€
After he left, Bhagavan said, looking at Krishnaswami,
“Madhava was a good man. That is why we all feel sorry
that he is dead. But instead of feeling sorry that he is dead,
we should all be thinking as to when we will pass away. A
Jnani always looks forward to the time when he will be free
from the bondage of the body and be able to throw it away.
A person who carried a load for a wage always longs for the
time when he could reach the destination. When the owner
tells him on reaching the destination to put the load down,
he feels greatly relieved and puts it down. In the same way,
this body is a burden to a man of discrimination. He always
feels that the other man is gone, and eagerly looks forward
to his own exit from the body. If that little thing called life
is gone, four people are required to bear the burden of the
body. When that life is in the body, there is no burden, but
when that is gone, there is nothing so burdensome as the
body. For a body like this, kayakalpa vratas (rejuvenation
processes) are undertaken with a desire to attain moksha
(deliverance) with the body. With all that, such people too
pass away sooner or later. There is no one who can remain
in this body forever. Once a person knows the true state,
who wants this temporary body? One should wish for the
time when he will be able to throw away this burden and
go free.â€
Madhavaswami was a Malayalee. His birth place is a
village near Palghat. He was a brahmachari. He came here
about 15 years back, when he was only 20 years of age and
did personal service to Bhagavan. For some time past, he
had had a desire to visit holy places, and so used to go away
frequently and come back. When Acharyaswami, who was
another devotee of Bhagavan in charge of the Math which
was built for him in Kumbakonam, came here some time
back and passed away, Madhava went there as head of the
Math and passed away within a short time thereafter.
time when he could reach the destination. When the owner
tells him on reaching the destination to put the load down,
he feels greatly relieved and puts it down. In the same way,
this body is a burden to a man of discrimination. He always
feels that the other man is gone, and eagerly looks forward
to his own exit from the body. If that little thing called life
is gone, four people are required to bear the burden of the
body. When that life is in the body, there is no burden, but
when that is gone, there is nothing so burdensome as the
body. For a body like this, kayakalpa vratas (rejuvenation
processes) are undertaken with a desire to attain moksha
(deliverance) with the body. With all that, such people too
pass away sooner or later. There is no one who can remain
in this body forever. Once a person knows the true state,
who wants this temporary body? One should wish for the
time when he will be able to throw away this burden and
go free.â€
Madhavaswami was a Malayalee. His birth place is a
village near Palghat. He was a brahmachari. He came here
about 15 years back, when he was only 20 years of age and
did personal service to Bhagavan. For some time past, he
had had a desire to visit holy places, and so used to go away
frequently and come back. When Acharyaswami, who was
another devotee of Bhagavan in charge of the Math which
was built for him in Kumbakonam, came here some time
back and passed away, Madhava went there as head of the
Math and passed away within a short time thereafter.
(52) “ANORANEEYAM MAHATOMAHEEYAM†(AN ATOM AMONG ATOMS AND A GIANT AMONG GIANTS)
Prev Next 22nd July, 1946
This morning at 10-30 Sonti Ramamurthi came with
his wife, brother and some friends. At that time a devotee,
reading some book, was saying to Bhagavan, “In this book,
it is stated that we eat food and food eats us. How is that?
That we eat food is correct. But what is meant by saying that
food eats us?†Bhagavan was silent.
This morning at 10-30 Sonti Ramamurthi came with
his wife, brother and some friends. At that time a devotee,
reading some book, was saying to Bhagavan, “In this book,
it is stated that we eat food and food eats us. How is that?
That we eat food is correct. But what is meant by saying that
food eats us?†Bhagavan was silent.
After waiting silently for about 10 minutes Ramamurthi
told Bhagavan that he came there mainly because his brother
was anxious to see Bhagavan, that he himself had Bhagavan’s
darshan about ten years back and taking up the thread of the
previous conversation of the devotee, remarked: “All living
beings are born, maintained and absorbed ultimately by
annam (food) and so food is known as Brahman. That
Brahman is all-pervasive. All things are its images and as
that is known as annam, it is stated that annam eats us. Isn’t
that the meaning?†Bhagavan said “Yesâ€.
told Bhagavan that he came there mainly because his brother
was anxious to see Bhagavan, that he himself had Bhagavan’s
darshan about ten years back and taking up the thread of the
previous conversation of the devotee, remarked: “All living
beings are born, maintained and absorbed ultimately by
annam (food) and so food is known as Brahman. That
Brahman is all-pervasive. All things are its images and as
that is known as annam, it is stated that annam eats us. Isn’t
that the meaning?†Bhagavan said “Yesâ€.
He told Bhagavan several things about science, and his
brother also spoke about science, atom bombs and the like,
all in English. I do not know English, so I could not follow
their conversation. But Bhagavan replied in Telugu. After
hearing all that they were saying about science, Bhagavan
said at last, “Certainly. But not one of these things is divorced
from one’s own self, is it? Everything comes after one’s self.
brother also spoke about science, atom bombs and the like,
all in English. I do not know English, so I could not follow
their conversation. But Bhagavan replied in Telugu. After
hearing all that they were saying about science, Bhagavan
said at last, “Certainly. But not one of these things is divorced
from one’s own self, is it? Everything comes after one’s self.
No one says he is not existent. Even an atheist would admit
that he himself exists. So whatever comes must come from
out of one’s self and must resolve into it ultimately. There is
nothing separate from one’s self, in accordance with the
principle in the sruti, ‘Anoraneeyam Mahatomaheeyam’, the self
is smaller than the smallest and bigger than the biggest.â€
Ramamurthi asked, “Where does the difference come
between the atom and the infinite?†“It comes from the body
itself,†said Bhagavan. Ramamurthi asked, “How is it that
we see so many forces in the world?†Bhagavan said: “The
mind alone is the cause. It is the mind that makes you see so
many different forces. When that is born, all else is also born.
that he himself exists. So whatever comes must come from
out of one’s self and must resolve into it ultimately. There is
nothing separate from one’s self, in accordance with the
principle in the sruti, ‘Anoraneeyam Mahatomaheeyam’, the self
is smaller than the smallest and bigger than the biggest.â€
Ramamurthi asked, “Where does the difference come
between the atom and the infinite?†“It comes from the body
itself,†said Bhagavan. Ramamurthi asked, “How is it that
we see so many forces in the world?†Bhagavan said: “The
mind alone is the cause. It is the mind that makes you see so
many different forces. When that is born, all else is also born.
The five elements, and the forces beyond the elements,
whatever they are, and the forces beyond others also take
shape, once the mind is born. If the mind is dissolved, all
the others also get dissolved. The mind is the cause of
everything.â€
whatever they are, and the forces beyond others also take
shape, once the mind is born. If the mind is dissolved, all
the others also get dissolved. The mind is the cause of
everything.â€
(53) DREAMS — DELUSIONS
Prev Next 28th July, 1946
Sometime back a North Indian came here and stayed
for some days. One afternoon at 3 o’clock, he came to
Bhagavan and related his experiences through a Tamil
devotee, thus: “Swami, I was sleeping in the guest house
yesterday. You were there speaking to me in my sleep.
Sometime back a North Indian came here and stayed
for some days. One afternoon at 3 o’clock, he came to
Bhagavan and related his experiences through a Tamil
devotee, thus: “Swami, I was sleeping in the guest house
yesterday. You were there speaking to me in my sleep.
After some time I woke up and even after that, you were
speaking to me. What is that?†Bhagavan said, “You were
sleeping, weren’t you? Then with whom could you be
speaking?†“Only with myself†he said. Everyone laughed.
speaking to me. What is that?†Bhagavan said, “You were
sleeping, weren’t you? Then with whom could you be
speaking?†“Only with myself†he said. Everyone laughed.
“You say you were sleeping. How could there be any
conversation with someone who is asleep? ‘No, I was
conversing,’ you say. That meant that, even though the body
was asleep, you were awake. Then find out who that ‘you’ is.
conversation with someone who is asleep? ‘No, I was
conversing,’ you say. That meant that, even though the body
was asleep, you were awake. Then find out who that ‘you’ is.
After that we will consider the conversation during sleep,â€
said Bhagavan. There was no reply at all. Looking at all the
people with a kind look, he said, “There are only two things:
creation and sleep. There is nothing if you go to sleep. You
wake up and there is everything. If you learn to sleep while
awake, you can be just a witness. That is the real truth.â€
In the same manner, some time back Subbaramayya
asked Bhagavan, “What is meant by asparsa rupam?†“It means
that a thing is visible but not tangible.†“What is meant by
chhaya rupam?†he again asked. “That is the same thing. It
appears as a shadow. If you examine it, you will find nothing.
said Bhagavan. There was no reply at all. Looking at all the
people with a kind look, he said, “There are only two things:
creation and sleep. There is nothing if you go to sleep. You
wake up and there is everything. If you learn to sleep while
awake, you can be just a witness. That is the real truth.â€
In the same manner, some time back Subbaramayya
asked Bhagavan, “What is meant by asparsa rupam?†“It means
that a thing is visible but not tangible.†“What is meant by
chhaya rupam?†he again asked. “That is the same thing. It
appears as a shadow. If you examine it, you will find nothing.
Call it God, devil, dream, vision, inspiration or whatever you
like. All this is existent if there is someone to see it. If you
find out who it is that sees, all these will not be there. That
which is nothing, that which is the source of everything, is
the Self. Without seeing his own self, what is the use of a
man’s seeing other things?†said Bhagavan.
like. All this is existent if there is someone to see it. If you
find out who it is that sees, all these will not be there. That
which is nothing, that which is the source of everything, is
the Self. Without seeing his own self, what is the use of a
man’s seeing other things?†said Bhagavan.
Recently a person told Bhagavan that he had a friend
who could see the limits of sukshma sakti (subtle powers), that
he had seen the limits of the subtle power of Mahapurushas
(great souls), that among them Sri Aurobindo’s subtle power-
light extended to a distance of seven furlongs, that of
Bhagavan’s, he could see upto three miles, but could not see
to what further distance it extended and that the power-
light of Buddha and others had not extended to that much
distance. Having heard him patiently till the very end,
Bhagavan said with a smile, “Please tell him that he should
first look into his own power-light before looking into the
extent of the subtle powers of so many others. What is all
this about the limits of subtle powers and examining them?
If one looks into one’s own self, all these silly ideas do not
come up. To him who realises himself, all these are mere
trifles.â€
who could see the limits of sukshma sakti (subtle powers), that
he had seen the limits of the subtle power of Mahapurushas
(great souls), that among them Sri Aurobindo’s subtle power-
light extended to a distance of seven furlongs, that of
Bhagavan’s, he could see upto three miles, but could not see
to what further distance it extended and that the power-
light of Buddha and others had not extended to that much
distance. Having heard him patiently till the very end,
Bhagavan said with a smile, “Please tell him that he should
first look into his own power-light before looking into the
extent of the subtle powers of so many others. What is all
this about the limits of subtle powers and examining them?
If one looks into one’s own self, all these silly ideas do not
come up. To him who realises himself, all these are mere
trifles.â€
(54) PURE BHAKTI (DEVOTION) IS REAL SERVICE
Prev Next 6th August, 1946
Today a devotee asked Bhagavan: “Swami, what is that
story about myrobalams while you were on the hill?â€
Bhagavan told us the following: “While I was in Virupaksha
Cave, I used to eat one myrobalam every night to move the
bowels freely. Once it so happened that there were none in
stock. As Palaniswamy was thinking of going to the bazaar, I
asked him to tell Sesha Iyer to send some myrobalams. He
said he would do so as Sesha Iyer was on his way to the
bazaar. The very next moment a devotee came from his
village. He used to visit our place now and then. After staying
with us for a while, he went out. A little later, Palaniswamy
started to go to the bazaar. In the meantime, the devotee
who had gone out, returned and said, ‘Swami, do you want
some myrobalams?’ ‘Give me one or two if you have them’
I said. He brought a big bag and placed it opposite to me.
Today a devotee asked Bhagavan: “Swami, what is that
story about myrobalams while you were on the hill?â€
Bhagavan told us the following: “While I was in Virupaksha
Cave, I used to eat one myrobalam every night to move the
bowels freely. Once it so happened that there were none in
stock. As Palaniswamy was thinking of going to the bazaar, I
asked him to tell Sesha Iyer to send some myrobalams. He
said he would do so as Sesha Iyer was on his way to the
bazaar. The very next moment a devotee came from his
village. He used to visit our place now and then. After staying
with us for a while, he went out. A little later, Palaniswamy
started to go to the bazaar. In the meantime, the devotee
who had gone out, returned and said, ‘Swami, do you want
some myrobalams?’ ‘Give me one or two if you have them’
I said. He brought a big bag and placed it opposite to me.
When I asked him, ‘Where are all these from?’, he replied,
‘Swami, after having your darshan, I went out in a cart to a
village nearby as I had some work there. Another cart had
gone ahead of me laden with bags of myrobalams. One of
the bags had a hole from which these myrobalams fell out. I
picked them up and brought them here thinking that they
might be of some use. Let them be here, Swami.’ I took
about two or three viss and returned the rest to him. Such
things used to happen often. How many could we recollect!
When mother came and started cooking, she used to say
that it would be good if there was an iron ladle. I would say,
let us see. The next day or the day after that someone would
bring five or six ladles. It was the same thing with cooking
utensils. Mother would say that it would be good if we had
this or that article, and I would reply, ‘Is that so?’ and the
same day or the next, such articles, ten instead of one, used
to be received. Enough, enough of this I felt! Who is to look
after them? There were many such incidents,†said
Bhagavan.
‘Swami, after having your darshan, I went out in a cart to a
village nearby as I had some work there. Another cart had
gone ahead of me laden with bags of myrobalams. One of
the bags had a hole from which these myrobalams fell out. I
picked them up and brought them here thinking that they
might be of some use. Let them be here, Swami.’ I took
about two or three viss and returned the rest to him. Such
things used to happen often. How many could we recollect!
When mother came and started cooking, she used to say
that it would be good if there was an iron ladle. I would say,
let us see. The next day or the day after that someone would
bring five or six ladles. It was the same thing with cooking
utensils. Mother would say that it would be good if we had
this or that article, and I would reply, ‘Is that so?’ and the
same day or the next, such articles, ten instead of one, used
to be received. Enough, enough of this I felt! Who is to look
after them? There were many such incidents,†said
Bhagavan.
“What about the grapes?†asked the devotee.
Bhagavan replied, “Yes, they also were being used for the
same purpose as the myrobalams. One day the stock of
grapes was exhausted. Palaniswamy wanted to know if he
could tell some one going to the shop to get them. I said
that there was no hurry, and that he should not worry
about it but should wait and see. That was all. Within a
short time, the brother of Gambhiram Seshayya came
there. There was a big packet in his hand. When asked
what it contained, he said, ‘grapes.’ ‘What! Just a little
while ago, we were saying that our stock had run out.
same purpose as the myrobalams. One day the stock of
grapes was exhausted. Palaniswamy wanted to know if he
could tell some one going to the shop to get them. I said
that there was no hurry, and that he should not worry
about it but should wait and see. That was all. Within a
short time, the brother of Gambhiram Seshayya came
there. There was a big packet in his hand. When asked
what it contained, he said, ‘grapes.’ ‘What! Just a little
while ago, we were saying that our stock had run out.
How did you come to know about it?’ I asked. He said,
‘How could I know about it, Swami? Before coming here,
I felt that I should not come to you with empty hands,
and so went to the bazaar. As it was Sunday, all the shops
but one were closed. ‘I am going to Bhagavan. What have
you got?’ I asked the shopkeeper. He said he had only
grapes and that too they had just arrived. So he packed
them and gave them to me. I brought them. It is only just
a while ago, Swami, that this thought occurred to me.’ On
comparing notes, it was found that the time coincided.
‘How could I know about it, Swami? Before coming here,
I felt that I should not come to you with empty hands,
and so went to the bazaar. As it was Sunday, all the shops
but one were closed. ‘I am going to Bhagavan. What have
you got?’ I asked the shopkeeper. He said he had only
grapes and that too they had just arrived. So he packed
them and gave them to me. I brought them. It is only just
a while ago, Swami, that this thought occurred to me.’ On
comparing notes, it was found that the time coincided.
That was a very common experience for Ayyaswami also.
We used to think that it would be better if we had a certain
article, and at the very same hour, he used to feel that
that article should be taken to Bhagavan. If we asked him,
‘how did you know about it?’ Ayyaswami used to say,
‘Swami, how could I know? It merely occurred to me that
I should take a particular article to Bhagavan. I brought
it and that is all. You say that you were thinking of the
very same article at the time. Swami alone should know
about such strange happenings.’ Really, he used to keep
his mind pure, and so whatever we thought about here
used to mirror itself in his mind.â€
Are we to be told specifically that we should keep our
minds pure and without blemish? The life of Ayyaswami itself
is an example of this, is it not?
article, and at the very same hour, he used to feel that
that article should be taken to Bhagavan. If we asked him,
‘how did you know about it?’ Ayyaswami used to say,
‘Swami, how could I know? It merely occurred to me that
I should take a particular article to Bhagavan. I brought
it and that is all. You say that you were thinking of the
very same article at the time. Swami alone should know
about such strange happenings.’ Really, he used to keep
his mind pure, and so whatever we thought about here
used to mirror itself in his mind.â€
Are we to be told specifically that we should keep our
minds pure and without blemish? The life of Ayyaswami itself
is an example of this, is it not?
(55) GURI (CONCENTRATION) ALONE IS THE GURU (THE PRECEPTOR)
Prev Next 8th August, 1946
Yesterday morning Yogi Ramiah questioned Bhagavan
thus: “Swami, some disciples of Sai Baba worship a picture
of him and say that it is their Guru: How could that be?
They can worship it as God, but what benefit could they get
by worshipping it as their Guru?†Bhagavan replied, “They
secure concentration by that.†The Yogi said, “That is all
very well, I agree. It may be to some extent a sadhana in
concentration. But isn’t a Guru required for that concentration?â€
“Certainly, but after all, Guru only means guri, concentrationâ€
said Bhagavan. The Yogi said, “How can a lifeless picture
help in developing deep concentration? It requires a living
Guru who could show it in practice. It is possible perhaps
for Bhagavan to attain perfection without a living Guru but
is it possible for people like myself?â€
“That is true. Even so, by worshipping a lifeless
portrait the mind gets concentrated to a certain extent.
Yesterday morning Yogi Ramiah questioned Bhagavan
thus: “Swami, some disciples of Sai Baba worship a picture
of him and say that it is their Guru: How could that be?
They can worship it as God, but what benefit could they get
by worshipping it as their Guru?†Bhagavan replied, “They
secure concentration by that.†The Yogi said, “That is all
very well, I agree. It may be to some extent a sadhana in
concentration. But isn’t a Guru required for that concentration?â€
“Certainly, but after all, Guru only means guri, concentrationâ€
said Bhagavan. The Yogi said, “How can a lifeless picture
help in developing deep concentration? It requires a living
Guru who could show it in practice. It is possible perhaps
for Bhagavan to attain perfection without a living Guru but
is it possible for people like myself?â€
“That is true. Even so, by worshipping a lifeless
portrait the mind gets concentrated to a certain extent.
That concentration will not remain constant unless one
knows one’s own Self by enquiring. For that enquiry, a
Guru’s help is necessary. That is why the ancients say that
the enquiry should not stop with mere initiation. However,
even if it does, the initiation will not be without benefit. It
will bear fruit some time or other. But there should be no
ostentation in this initiation. If the mind is pure, all this
will bear fruit; otherwise, it goes to waste like a seed sown
in barren soil,†said Bhagavan.
knows one’s own Self by enquiring. For that enquiry, a
Guru’s help is necessary. That is why the ancients say that
the enquiry should not stop with mere initiation. However,
even if it does, the initiation will not be without benefit. It
will bear fruit some time or other. But there should be no
ostentation in this initiation. If the mind is pure, all this
will bear fruit; otherwise, it goes to waste like a seed sown
in barren soil,†said Bhagavan.
“I don’t know, Swami. You may say that a hundred times
or a thousand times. To be sure of one’s own progress, a
living Guru like you is required. How can we give the status
of a Guru to a lifeless portrait?†he said. With a smile on his
face, Bhagavan said, “Yes, yes,†nodding his head and then
kept silent. Brother, all I can say is that that smile and that
silence were radiant with knowledge and wisdom. How can
I describe it?
or a thousand times. To be sure of one’s own progress, a
living Guru like you is required. How can we give the status
of a Guru to a lifeless portrait?†he said. With a smile on his
face, Bhagavan said, “Yes, yes,†nodding his head and then
kept silent. Brother, all I can say is that that smile and that
silence were radiant with knowledge and wisdom. How can
I describe it?
(56) SIDDHAS*
Prev Next 10th August, 1946
There was a talk in Bhagavan’s presence today about
siddhas. Some people said, amongst other things, that
someone had tried to attain siddhi and had succeeded. After
hearing them all patiently for a long time, Bhagavan said
in a tone of annoyance, “You talk of siddhas. You say they
attain something from somewhere. For that purpose they
do sadhana and tapas. Is it not really a siddhi or attainment
for us who are really formless to have got a body with eyes,
legs, hands, nose, ears, mouth and to be doing something
or other with that body? We are siddhas. We get food, if we
want food; water, if we want water; milk, if we want milk.
There was a talk in Bhagavan’s presence today about
siddhas. Some people said, amongst other things, that
someone had tried to attain siddhi and had succeeded. After
hearing them all patiently for a long time, Bhagavan said
in a tone of annoyance, “You talk of siddhas. You say they
attain something from somewhere. For that purpose they
do sadhana and tapas. Is it not really a siddhi or attainment
for us who are really formless to have got a body with eyes,
legs, hands, nose, ears, mouth and to be doing something
or other with that body? We are siddhas. We get food, if we
want food; water, if we want water; milk, if we want milk.
Are not all these siddhis? While we experience ever so many
siddhis at all times, why do you clamour for more siddhis?
What else is required?â€
About two years back, Manu Subedar, a member of
the Indian Legislative Assembly and translator of the
commentary on the Bhagavad Gita by Jnaneswara, came to
have darshan of Bhagavan, and asked Bhagavan during a
conversation why it was that there were writings about siddha
purushas in all books but none about sadhakas, and whether
there were any books about sadhakas. Bhagavan said, “In
Bhakta Vijayam, in Tamil, there is a conversation between
Jnaneswara and Vithoba, his father. That is a discussion
between a siddha and a sadhaka. The state of a sadhaka can
be seen in that conversation.†So saying Bhagavan sent for a
copy of Bhakta Vijayam from the Ashram library, read out that
* Semi-divine people supposed to be of great purity and holiness
and said to be particularly characterised by eight supernatural
faculties called siddhis.
siddhis at all times, why do you clamour for more siddhis?
What else is required?â€
About two years back, Manu Subedar, a member of
the Indian Legislative Assembly and translator of the
commentary on the Bhagavad Gita by Jnaneswara, came to
have darshan of Bhagavan, and asked Bhagavan during a
conversation why it was that there were writings about siddha
purushas in all books but none about sadhakas, and whether
there were any books about sadhakas. Bhagavan said, “In
Bhakta Vijayam, in Tamil, there is a conversation between
Jnaneswara and Vithoba, his father. That is a discussion
between a siddha and a sadhaka. The state of a sadhaka can
be seen in that conversation.†So saying Bhagavan sent for a
copy of Bhakta Vijayam from the Ashram library, read out that
* Semi-divine people supposed to be of great purity and holiness
and said to be particularly characterised by eight supernatural
faculties called siddhis.
portion himself and explained it in detail. On reaching home,
Manu Subedar asked for a copy of the conversation. Bhagavan
sent a copy after getting it translated into English. Manu
Subedar added it as a supplement to the third edition of his
Jnaneswari. Recently I translated that conversation into Telugu.
Manu Subedar asked for a copy of the conversation. Bhagavan
sent a copy after getting it translated into English. Manu
Subedar added it as a supplement to the third edition of his
Jnaneswari. Recently I translated that conversation into Telugu.
You remember when you came here last full-moon day, during
some conversation, Bhagavan said that Jnaneswara was a siddha
while Vithoba was a sadhaka. Hence it was named “Siddha-
Sadhaka Samvadam†(Conversation between a siddha and a
sadhaka.)
Bhagavan often says, “To know oneself and to be able
to remain true to oneself, is siddhi, and nothing else. If one’s
mind is absorbed in the enquiry of self, the truth will be
realised some time or other. That is the best siddhi.â€
I give below an extract from the prose writings of
Bhagavan regarding these siddhis in his “Unnathi
Nalupadhiâ€* which bears this out:
Siddhi is to know and realise that which is ever real. Other
siddhis are mere dream siddhis. Would they be true when
one wakes up from one’s sleep? Those who are wedded to
truth and who had got freed from maya, will they get
deluded by them? Please understand.
some conversation, Bhagavan said that Jnaneswara was a siddha
while Vithoba was a sadhaka. Hence it was named “Siddha-
Sadhaka Samvadam†(Conversation between a siddha and a
sadhaka.)
Bhagavan often says, “To know oneself and to be able
to remain true to oneself, is siddhi, and nothing else. If one’s
mind is absorbed in the enquiry of self, the truth will be
realised some time or other. That is the best siddhi.â€
I give below an extract from the prose writings of
Bhagavan regarding these siddhis in his “Unnathi
Nalupadhiâ€* which bears this out:
Siddhi is to know and realise that which is ever real. Other
siddhis are mere dream siddhis. Would they be true when
one wakes up from one’s sleep? Those who are wedded to
truth and who had got freed from maya, will they get
deluded by them? Please understand.
Reality in Forty Verses, verse 35
- - - -
* “The Forty Verses†on Reality or Existence, originally composed
by Bhagavan in Tamil under the title “Ulladu Narpaduâ€, is called
differently in different language versions: “Unnathi Nalupadhi,â€
“Sad Vidya,†“Saddarshanam,†“Truth Revealed,†etc.
- - - -
* “The Forty Verses†on Reality or Existence, originally composed
by Bhagavan in Tamil under the title “Ulladu Narpaduâ€, is called
differently in different language versions: “Unnathi Nalupadhi,â€
“Sad Vidya,†“Saddarshanam,†“Truth Revealed,†etc.
(57) KARTHURAGNAYA PRAPYATHE PHALAM (FRUITS OF ACTIONS ARE ORDAINED
Prev Next 11th August, 1946
BY THE CREATOR)
About ten months ago, Krishna Bhikshu wrote to me
saying that he was thinking of gifting away his property to his
brothers and then taking to sannyasa and going about the
country, hoping thereby to get peace of mind, and that he
was wondering what Bhagavan would say about it. I informed
Bhagavan about this letter. Bhagavan first said, “Is that so?
Has he finally decided?†and after a while remarked,
“Everything happens according to each individual’s karma.â€
When I wrote to him about this, Krishna Bhikshu replied:
“It is said that ‘Karthuragnaya Prapyathe Phalam, fruits of actions
are ordained by the Creator.’ What has become of the
Creator?†I was disinclined to tell Bhagavan about this, and
was considering what to write in reply. Meantime, one devotee
asked Bhagavan, “In ‘Karthuragnaya Prapyathe Phalam’ who is
the karta?†Bhagavan said, “karta is Ishwara. He is the one
who distributes the fruits of actions to each person according
to his karma. That means He is Saguna Brahman. The real
Brahman is nirguna (attributeless) and without motion. It is
only Saguna Brahman that is named as Ishwara. He gives the
phala (fruits) to each person according to his karma (actions).
BY THE CREATOR)
About ten months ago, Krishna Bhikshu wrote to me
saying that he was thinking of gifting away his property to his
brothers and then taking to sannyasa and going about the
country, hoping thereby to get peace of mind, and that he
was wondering what Bhagavan would say about it. I informed
Bhagavan about this letter. Bhagavan first said, “Is that so?
Has he finally decided?†and after a while remarked,
“Everything happens according to each individual’s karma.â€
When I wrote to him about this, Krishna Bhikshu replied:
“It is said that ‘Karthuragnaya Prapyathe Phalam, fruits of actions
are ordained by the Creator.’ What has become of the
Creator?†I was disinclined to tell Bhagavan about this, and
was considering what to write in reply. Meantime, one devotee
asked Bhagavan, “In ‘Karthuragnaya Prapyathe Phalam’ who is
the karta?†Bhagavan said, “karta is Ishwara. He is the one
who distributes the fruits of actions to each person according
to his karma. That means He is Saguna Brahman. The real
Brahman is nirguna (attributeless) and without motion. It is
only Saguna Brahman that is named as Ishwara. He gives the
phala (fruits) to each person according to his karma (actions).
That means that Ishwara is only an Agent. He gives wages
according to the labour done. That is all. Without that sakti
(power) of Ishwara, this karma (action) will not take place.
according to the labour done. That is all. Without that sakti
(power) of Ishwara, this karma (action) will not take place.
That is why karma is said to be jadam (inert).â€
What else could be the reply to the question of Krishna
Bhikshu? So I wrote accordingly to him. With the supernatural
powers of his sandals, Vikramarka went to Brahma Loka, the
world of Brahma, whereupon Brahma, being pleased, told
him to ask for a boon. Vikramarka said, “Lord, the Sastras
loudly proclaim that when you create living beings you write
on their foreheads their future life according to the results of
their actions in past lives. Now you say that you will give me a
boon. Will you rub out what has already been written on my
forehead, and write afresh? Or will you correct it by
overwriting? What exactly is done?†Brahma was pleased at
his intelligent question and said with a smile, “Nothing new is
done now. That which was already preordained according to
the karma of beings, comes out of my mouth. We merely say,
‘Yes, we have given you the boon.’ That is all. Nothing is given
anew. Not knowing that, people do penances for boons at our
hands. As you are an intelligent person, you have found out
the secret. I am very happy.†So saying he presented
Vikramarka with Brahmastram and sent him away. I remember
having read this story in my younger days.
What else could be the reply to the question of Krishna
Bhikshu? So I wrote accordingly to him. With the supernatural
powers of his sandals, Vikramarka went to Brahma Loka, the
world of Brahma, whereupon Brahma, being pleased, told
him to ask for a boon. Vikramarka said, “Lord, the Sastras
loudly proclaim that when you create living beings you write
on their foreheads their future life according to the results of
their actions in past lives. Now you say that you will give me a
boon. Will you rub out what has already been written on my
forehead, and write afresh? Or will you correct it by
overwriting? What exactly is done?†Brahma was pleased at
his intelligent question and said with a smile, “Nothing new is
done now. That which was already preordained according to
the karma of beings, comes out of my mouth. We merely say,
‘Yes, we have given you the boon.’ That is all. Nothing is given
anew. Not knowing that, people do penances for boons at our
hands. As you are an intelligent person, you have found out
the secret. I am very happy.†So saying he presented
Vikramarka with Brahmastram and sent him away. I remember
having read this story in my younger days.
In the tenth canto of Bhagavata, the same idea was given
in the exhortation of Lord Krishna to Nanda: to give up the
performance of a sacrifice to God Indra.
in the exhortation of Lord Krishna to Nanda: to give up the
performance of a sacrifice to God Indra.
(58) SARVA SAMATVAM (UNIVERSAL EQUALITY)
Prev Next 12th August, 1946
Last summer a Pandal was erected adjacent to the Hall
so that it might be convenient for Bhagavan to sit outside in
the evenings. Khus-khus thatties were tied west of the Pandal.
Last summer a Pandal was erected adjacent to the Hall
so that it might be convenient for Bhagavan to sit outside in
the evenings. Khus-khus thatties were tied west of the Pandal.
Bhagavan’s sofa used to be placed very near to them. The
devotees used to sit there facing west, and Bhagavan used to
sit facing south like Dakshinamurthy. We all used to sit opposite
to his feet. When we look straight we get a darshan of the lotus
feet of Bhagavan, while on one side, we see the fine flower-
garden, and on the other, we get a darshan of the summit of
Arunachala. How can one speak of our good fortune?
One evening at 4-45, after Bhagavan had gone to the
hill for a stroll, the personal attendants raised the khus-khus
thatties and tied them up as it was cloudy. Within 10 minutes
of Bhagavan’s return, there was bright sunshine. Though it
was the evening sun, all were affected by the summer heat,
and that caused a little discomfort. Unable to bear the sight
of the sun’s rays falling on the bare body of Bhagavan, one
of the attendants, by name Vaikuntavas, slowly lowered the
thatties that were behind Bhagavan. He thought Bhagavan
had not noticed it. As Veda Parayana (Vedic recitation) was
going on at the time, Bhagavan appeared not to notice it
and kept quiet.
devotees used to sit there facing west, and Bhagavan used to
sit facing south like Dakshinamurthy. We all used to sit opposite
to his feet. When we look straight we get a darshan of the lotus
feet of Bhagavan, while on one side, we see the fine flower-
garden, and on the other, we get a darshan of the summit of
Arunachala. How can one speak of our good fortune?
One evening at 4-45, after Bhagavan had gone to the
hill for a stroll, the personal attendants raised the khus-khus
thatties and tied them up as it was cloudy. Within 10 minutes
of Bhagavan’s return, there was bright sunshine. Though it
was the evening sun, all were affected by the summer heat,
and that caused a little discomfort. Unable to bear the sight
of the sun’s rays falling on the bare body of Bhagavan, one
of the attendants, by name Vaikuntavas, slowly lowered the
thatties that were behind Bhagavan. He thought Bhagavan
had not noticed it. As Veda Parayana (Vedic recitation) was
going on at the time, Bhagavan appeared not to notice it
and kept quiet.
After the recitation was over, Bhagavan said with some
annoyance, “See the doings of these people! They lowered
only those thatties that were on my side. Perhaps they think
that the others are not human beings! The sun’s heat should
not touch Swami alone. It does not matter if it touches others!
Something special for Swami only! Anyway, they are keeping
up the prestige of Swami’s position! Poor chaps! Perhaps
according to them, one is not a Swami unless he is looked
after like this! Swami should not be exposed to sun or wind
or light; he should not move or talk; he should sit with folded
arms and with hands on a sofa. This is Swamyhood.
annoyance, “See the doings of these people! They lowered
only those thatties that were on my side. Perhaps they think
that the others are not human beings! The sun’s heat should
not touch Swami alone. It does not matter if it touches others!
Something special for Swami only! Anyway, they are keeping
up the prestige of Swami’s position! Poor chaps! Perhaps
according to them, one is not a Swami unless he is looked
after like this! Swami should not be exposed to sun or wind
or light; he should not move or talk; he should sit with folded
arms and with hands on a sofa. This is Swamyhood.
Swamitvam is being upheld by singling me out amongst people
for special treatment.â€
You see, Bhagavan does not tolerate any distinction. He
insists on equality. The poor attendant got scared and tied up
the thatties. The evening glare fell on Bhagavan and got mixed
up with the lustre of his eyes. The smoke from the agarbathis
(incense sticks) spread all round. It seemed as if even the smoke
from the agarbathis having made friends with the cool breeze
and as if blown by a fan bowed before Bhagavan’s feet and
spread around evenly among the devotees.
for special treatment.â€
You see, Bhagavan does not tolerate any distinction. He
insists on equality. The poor attendant got scared and tied up
the thatties. The evening glare fell on Bhagavan and got mixed
up with the lustre of his eyes. The smoke from the agarbathis
(incense sticks) spread all round. It seemed as if even the smoke
from the agarbathis having made friends with the cool breeze
and as if blown by a fan bowed before Bhagavan’s feet and
spread around evenly among the devotees.
(59) YATHECHHA (AS ONE DESIRES)
Prev Next 13th August, 1946
During the early days of my arrival at the Ashram, there
was a Vaisya boy living here. His hair was matted without
being attended to. He used to get food from charitable house
holders, and sleep in the Arunachala Temple at night. His
mother came to the Ashram and pressed him to return home,
and so he ran away to Pandharpur. He was her only son.
During the early days of my arrival at the Ashram, there
was a Vaisya boy living here. His hair was matted without
being attended to. He used to get food from charitable house
holders, and sleep in the Arunachala Temple at night. His
mother came to the Ashram and pressed him to return home,
and so he ran away to Pandharpur. He was her only son.
They had plenty of property. The boy was a sort of wandering
beggar, a bairagi, who would say that he did not want
anything. When that mother related her woeful story to
Bhagavan and sought his help, Bhagavan tried to prevail
upon the boy, once or twice, to listen to the mother’s words.
beggar, a bairagi, who would say that he did not want
anything. When that mother related her woeful story to
Bhagavan and sought his help, Bhagavan tried to prevail
upon the boy, once or twice, to listen to the mother’s words.
He did not listen, but instead, he ran away.
He came again during last month. He was keeping away
from others, sitting in a corner of the hall. You may call it
sadhana or whatever you like. Except that his hair was no
longer matted there was no other change in his routine or
appearance. Bhagavan was observing him continuously. The
boy did not speak. After fifteen days, Rajagopala Iyer, who
had retired from his job and come back to his library work
in the Ashram, happened to come to the hall and noticing
the Vaisya boy, said to Bhagavan, “This boy appears to have
returned from Pandharpur. His mother left her address,
didn’t she, requesting us to write to her in case he came
back?â€
Bhagavan said, “Yes, he has come back. That was about
fifteen days ago. I have been observing him. He does not
speak. So, how then could I ask him ‘What is Pandharpur
like? Where is the prasadam, etc.?’ We have to conduct
ourselves according to the workings of the minds of others.
from others, sitting in a corner of the hall. You may call it
sadhana or whatever you like. Except that his hair was no
longer matted there was no other change in his routine or
appearance. Bhagavan was observing him continuously. The
boy did not speak. After fifteen days, Rajagopala Iyer, who
had retired from his job and come back to his library work
in the Ashram, happened to come to the hall and noticing
the Vaisya boy, said to Bhagavan, “This boy appears to have
returned from Pandharpur. His mother left her address,
didn’t she, requesting us to write to her in case he came
back?â€
Bhagavan said, “Yes, he has come back. That was about
fifteen days ago. I have been observing him. He does not
speak. So, how then could I ask him ‘What is Pandharpur
like? Where is the prasadam, etc.?’ We have to conduct
ourselves according to the workings of the minds of others.
We are in duty bound to adjust ourselves thus.†People of
intelligence examine their own minds. There is no knowing
about the minds of others. Bhagavan says that he has to
adjust himself according to the desires and intentions of
others! See what a great precept that is!
intelligence examine their own minds. There is no knowing
about the minds of others. Bhagavan says that he has to
adjust himself according to the desires and intentions of
others! See what a great precept that is!
(60) PROGRAMME
Prev Next 15th August, 1946
Niranjananandaswami who went to Madurai about a
month ago, travelled to Madras from there. T. K. Doraiswamy
Iyer, who came from Madras, placed in Bhagavan’s hands a
programme for the Golden Jubilee celebrations on 1st
September, drawn up in consultation with prominent people
in Madras, and stood aside reverentially.
Niranjananandaswami who went to Madurai about a
month ago, travelled to Madras from there. T. K. Doraiswamy
Iyer, who came from Madras, placed in Bhagavan’s hands a
programme for the Golden Jubilee celebrations on 1st
September, drawn up in consultation with prominent people
in Madras, and stood aside reverentially.
The details of the proposed programme, beginning
at seven in the morning and lasting till seven in the evening
were mentioned therein. High Court Judges and a number
of eminent people were fixed up as speakers. Musiri
Subramania Iyer’s and Budalur Krishnamurthy Sastry’s
music performance and very many other items were in
the programme. After reading it carefully, Bhagavan said
with a smile, “Oh, what a crowded programme! Anyway,
why should I worry? Let them do what they like. It is
enough if I am given some time to go out. It is stated that
all these big people will deliver lectures! What about? What
is there to speak about? That which is, is mouna (silence).
at seven in the morning and lasting till seven in the evening
were mentioned therein. High Court Judges and a number
of eminent people were fixed up as speakers. Musiri
Subramania Iyer’s and Budalur Krishnamurthy Sastry’s
music performance and very many other items were in
the programme. After reading it carefully, Bhagavan said
with a smile, “Oh, what a crowded programme! Anyway,
why should I worry? Let them do what they like. It is
enough if I am given some time to go out. It is stated that
all these big people will deliver lectures! What about? What
is there to speak about? That which is, is mouna (silence).
How can mouna be explained in words? In English, in
Sanskrit, in Tamil, in Telugu. Oh, what an array of
languages! Eminent people will speak in so many
languages! All right! Why should I bother! It is enough if
I am not asked to speak.â€
That devotee respectfully and with folded hands
submitted that if Bhagavan desired that any of the items
should be omitted, it would be done. “Oh, I see! Have I
asked for any of these items, so that I could now object to
any one of them? Do what you like. It is all a series of lectures.
Sanskrit, in Tamil, in Telugu. Oh, what an array of
languages! Eminent people will speak in so many
languages! All right! Why should I bother! It is enough if
I am not asked to speak.â€
That devotee respectfully and with folded hands
submitted that if Bhagavan desired that any of the items
should be omitted, it would be done. “Oh, I see! Have I
asked for any of these items, so that I could now object to
any one of them? Do what you like. It is all a series of lectures.
I will sit like this on the sofa. You may do whatever you like,â€
said Bhagavan with a smile. “Yes, Swami, it is true. Who will
be able to speak boldly in the presence of Bhagavan? Even
so, all this is merely to express our joy at this great fortune
we are privileged to have.†So saying, the devotee bowed
before Bhagavan and went away.
said Bhagavan with a smile. “Yes, Swami, it is true. Who will
be able to speak boldly in the presence of Bhagavan? Even
so, all this is merely to express our joy at this great fortune
we are privileged to have.†So saying, the devotee bowed
before Bhagavan and went away.
(61) AN UNKNOWN DEVOTEE
Prev Next 16th August, 1946
Amongst the letters received by the Ashram today, there
was one in English from an unknown devotee from
Czechoslovakia. Seeing it Bhagavan affectionately told us all
about it and had it read out in the hall. The gist of it is: “Though
my body is actually at a great distance from Arunachala, it is at
the feet of Bhagavan from a spiritual viewpoint. I believe that
fifty years will be completed by this 1st of September from the
time when young Ramana reached Tiruvannamalai. I seek your
permission to celebrate the occasion in the belief that it is the
real birthday of Bhagavan. I shall celebrate the festival with an
endeavour to submerge my mind in the dust of the feet of
Bhagavan with limitless devotion, faith and regard, and with
my heart dwelling on Bhagavan’s voice.â€
While all of us were expressing our delight on hearing
the contents of that letter, Bhagavan said with a face radiant
with benevolence, “We do not know who he is, and what his
name and his native place are. He never came here. How
has he managed to know that it is full fifty years since I came
here? He has written a letter full of devotion. From what he
has written, it looks as if he has read about my life and
understood it. Devotees have been looking forward to an
article from Dr. S. Radhakrishnan, but it has not been
received so far. If received, it is the intention of these people
to print it as the very first article. When S. Doraiswamy was
asked, he said, ‘Oh no. I cannot do it. I prefer to be silent.’
D.S. Sastri also said the same thing. This letter has come
unexpectedly. That is how things happen. These people are
awaiting articles from others, especially from Dr. S.
Amongst the letters received by the Ashram today, there
was one in English from an unknown devotee from
Czechoslovakia. Seeing it Bhagavan affectionately told us all
about it and had it read out in the hall. The gist of it is: “Though
my body is actually at a great distance from Arunachala, it is at
the feet of Bhagavan from a spiritual viewpoint. I believe that
fifty years will be completed by this 1st of September from the
time when young Ramana reached Tiruvannamalai. I seek your
permission to celebrate the occasion in the belief that it is the
real birthday of Bhagavan. I shall celebrate the festival with an
endeavour to submerge my mind in the dust of the feet of
Bhagavan with limitless devotion, faith and regard, and with
my heart dwelling on Bhagavan’s voice.â€
While all of us were expressing our delight on hearing
the contents of that letter, Bhagavan said with a face radiant
with benevolence, “We do not know who he is, and what his
name and his native place are. He never came here. How
has he managed to know that it is full fifty years since I came
here? He has written a letter full of devotion. From what he
has written, it looks as if he has read about my life and
understood it. Devotees have been looking forward to an
article from Dr. S. Radhakrishnan, but it has not been
received so far. If received, it is the intention of these people
to print it as the very first article. When S. Doraiswamy was
asked, he said, ‘Oh no. I cannot do it. I prefer to be silent.’
D.S. Sastri also said the same thing. This letter has come
unexpectedly. That is how things happen. These people are
awaiting articles from others, especially from Dr. S.
Radhakrishnan. See the peculiarity! Where is Czechoslovakia
and where is Tiruvannamalai? What are we to say when a
person who has never seen me has written thus?â€
and where is Tiruvannamalai? What are we to say when a
person who has never seen me has written thus?â€
(62) EKAM AKSHARAM (THE ONE LETTER AND THE ONE IMPERISHABLE)
Prev Next 18th August, 1946
A few days ago some Gujaratis who had come from
Bombay purchased some Ashram books and Bhagavan’s
photos and showing them to Bhagavan, requested him to
write his name on the books. “What name should I write?â€
asked Bhagavan. “Your name,†said they. “What name have
I?†said Bhagavan. When they said, “Your name is Ramana
Maharshi, is it not?†Bhagavan said smilingly, “Somebody
said so. Really what is a name or a native place for me? I
could write only if I had a name.†The Gujaratis went away
quietly without saying anything further.
A few days ago some Gujaratis who had come from
Bombay purchased some Ashram books and Bhagavan’s
photos and showing them to Bhagavan, requested him to
write his name on the books. “What name should I write?â€
asked Bhagavan. “Your name,†said they. “What name have
I?†said Bhagavan. When they said, “Your name is Ramana
Maharshi, is it not?†Bhagavan said smilingly, “Somebody
said so. Really what is a name or a native place for me? I
could write only if I had a name.†The Gujaratis went away
quietly without saying anything further.
In January 1945, you remember that you sent your book
on Banking with a request that Bhagavan might be pleased
to write in it the word ‘OM’ or ‘SRI’ and return it to you,
and Bhagavan declined to do so. Instead, he gave me a piece
of paper, on which he wrote a Telugu translation of a verse
that he had written long back in Tamil when
Somasundaraswami made a similar request. When I sent that
slip of paper to you, you took it as an upadesa, a precept
from Bhagavan, and were overjoyed. Subsequently, he made
some slight alterations therein. Later on Bhagavan translated
it into Sanskrit as a sloka at the request of Muruganar as
follows:
@km]r< ùid inr
EÌaste Svy< ilOyte kwm!.
on Banking with a request that Bhagavan might be pleased
to write in it the word ‘OM’ or ‘SRI’ and return it to you,
and Bhagavan declined to do so. Instead, he gave me a piece
of paper, on which he wrote a Telugu translation of a verse
that he had written long back in Tamil when
Somasundaraswami made a similar request. When I sent that
slip of paper to you, you took it as an upadesa, a precept
from Bhagavan, and were overjoyed. Subsequently, he made
some slight alterations therein. Later on Bhagavan translated
it into Sanskrit as a sloka at the request of Muruganar as
follows:
@km]r< ùid inr
EÌaste Svy< ilOyte kwm!.
It means: “The one imperishable which is in the Heart
at all times is self-luminous. How to write it?â€
I was reminded of all this when the Gujaratis made a
similar request today and got a refusal.
at all times is self-luminous. How to write it?â€
I was reminded of all this when the Gujaratis made a
similar request today and got a refusal.
About ten months ago, Pantu Lakshminarayana Sastri,
Telugu Pandit, Maharajah’s College, Vizianagaram, came
here. After praising Bhagavan with verses composed
extempore, he appealed to Bhagavan thus: “Please let me
have something to commemorate this event and bless this
poor soul.†“What shall I give?†asked Bhagavan. “Anything
you please; just an aksharam (letter) by way of upadesa,†he
said. Bhagavan said, “How can I give that which is ‘akshara’?â€
and so saying he looked at me. I said, “It will perhaps do if
you tell him about the sloka Ekamaksharam.†Sastri asked,
“What is that sloka?†I read out that sloka. “Where is that
dwipada?†asked Bhagavan. I read out that too. Sastri was
overjoyed as if he had got a great treasure, and copied both
the sloka and the dwipada. When I told him about the
circumstances under which those two were written, he felt
very happy and went away after bowing before Bhagavan. I
remembered all this when Bhagavan was saying to the
Gujaratis, “What is a name or a native place for me?†Not
only this. I was reminded of a song which mother used to
sing while engaged in her domestic work, the meaning of
which is somewhat as follows:
“Ramanamam is the wide universe which has no name
or body or work. It has a lustre surpassing the moon, the
sun and the fire.â€
Ramana’s name also is just like that!
Telugu Pandit, Maharajah’s College, Vizianagaram, came
here. After praising Bhagavan with verses composed
extempore, he appealed to Bhagavan thus: “Please let me
have something to commemorate this event and bless this
poor soul.†“What shall I give?†asked Bhagavan. “Anything
you please; just an aksharam (letter) by way of upadesa,†he
said. Bhagavan said, “How can I give that which is ‘akshara’?â€
and so saying he looked at me. I said, “It will perhaps do if
you tell him about the sloka Ekamaksharam.†Sastri asked,
“What is that sloka?†I read out that sloka. “Where is that
dwipada?†asked Bhagavan. I read out that too. Sastri was
overjoyed as if he had got a great treasure, and copied both
the sloka and the dwipada. When I told him about the
circumstances under which those two were written, he felt
very happy and went away after bowing before Bhagavan. I
remembered all this when Bhagavan was saying to the
Gujaratis, “What is a name or a native place for me?†Not
only this. I was reminded of a song which mother used to
sing while engaged in her domestic work, the meaning of
which is somewhat as follows:
“Ramanamam is the wide universe which has no name
or body or work. It has a lustre surpassing the moon, the
sun and the fire.â€
Ramana’s name also is just like that!
(63) CONTENTMENT
Prev Next 19th August, 1946
Bhagavan told Rajagopala Iyer to bind into the form of
books the four copies of proofs of the Tamil work Chatvarimsat
which had been recently received from the printing press. By
the time I went there in the afternoon at 2-30 p.m. the books
were ready; only the outer cover had to be put on. Showing the
copies to the people around, Bhagavan said laughingly to
Vaikuntavas who was by his side, “See, if we make good use of
these proofs, we will have four more copies of the book. How
else could we get four copies? Who would give them to us? We
should have to buy them at the bookstall. Where would we get
the money?†We were all amused, and Vaikuntavas laughed.
Bhagavan told Rajagopala Iyer to bind into the form of
books the four copies of proofs of the Tamil work Chatvarimsat
which had been recently received from the printing press. By
the time I went there in the afternoon at 2-30 p.m. the books
were ready; only the outer cover had to be put on. Showing the
copies to the people around, Bhagavan said laughingly to
Vaikuntavas who was by his side, “See, if we make good use of
these proofs, we will have four more copies of the book. How
else could we get four copies? Who would give them to us? We
should have to buy them at the bookstall. Where would we get
the money?†We were all amused, and Vaikuntavas laughed.
“Why do you laugh? Am I doing a job and earning a salary of
several hundred every month? Or am I doing business and
earning lakhs? Where should I get money? What independence
have I? If I am thirsty, I must ask you for water. If I went to the
kitchen instead and asked, they would say, ‘Oh, this Swami has
started exercising authority over us’. I have to keep my mouth
shut. What independence have I,†said Bhagavan.
several hundred every month? Or am I doing business and
earning lakhs? Where should I get money? What independence
have I? If I am thirsty, I must ask you for water. If I went to the
kitchen instead and asked, they would say, ‘Oh, this Swami has
started exercising authority over us’. I have to keep my mouth
shut. What independence have I,†said Bhagavan.
What other intention can he have than to administer a
mild rebuke to all when he talks like this, though he is
independent of everything in this world? Not only this. We
always act freely according to our wishes. We ask for this
and for that and become enslaved to desires. We achieve
our desires by asking or ordering. Bhagavan depreciates not
only the use of authority in such matters, but even obtaining
such things by asking. There was another instance. Two or
three years ago, as I entered the hall one morning, Bhagavan
was saying as follows in reply to several questions which
Krishnaswami was asking:
“When I was in Virupaksha Cave, Sundaresa Iyer used
to go out into the town for bhiksha and bring us food. At
times, there used to be no curry or chutney. People to eat
were many while the food obtained was limited. What were
we to do? I used to mix it into a paste and pour hot water
over it to make it like gruel, and then give a glassful to each,
and take one myself. Sometimes we all used to feel that it
would be better if we had at least some salt to mix with it.
mild rebuke to all when he talks like this, though he is
independent of everything in this world? Not only this. We
always act freely according to our wishes. We ask for this
and for that and become enslaved to desires. We achieve
our desires by asking or ordering. Bhagavan depreciates not
only the use of authority in such matters, but even obtaining
such things by asking. There was another instance. Two or
three years ago, as I entered the hall one morning, Bhagavan
was saying as follows in reply to several questions which
Krishnaswami was asking:
“When I was in Virupaksha Cave, Sundaresa Iyer used
to go out into the town for bhiksha and bring us food. At
times, there used to be no curry or chutney. People to eat
were many while the food obtained was limited. What were
we to do? I used to mix it into a paste and pour hot water
over it to make it like gruel, and then give a glassful to each,
and take one myself. Sometimes we all used to feel that it
would be better if we had at least some salt to mix with it.
But where was the money to buy salt? We should have had
to ask someone for it. If once we begin to ask for salt, we
would feel like asking for dhal, and when we ask for dhal, we
would feel like asking for payasam and so on. So we felt that
we should not ask for anything, and swallowed the gruel as
it was. We used to feel extremely happy over such diet. As
the food was satvic, without spices of any kind, and there was
not even salt in it, not only was it healthy for this body, but
there was also great peace for the mind.â€
“Is salt also one of those things that stimulates rajas,
(passion)?†I asked. “Yes. What doubt is there? Is it not said
so in one of the granthas (books)? Wait, I will look it up and
tell you,†said Bhagavan. “Isn’t it enough if Bhagavan says
so? Why a grantha?†I said.
to ask someone for it. If once we begin to ask for salt, we
would feel like asking for dhal, and when we ask for dhal, we
would feel like asking for payasam and so on. So we felt that
we should not ask for anything, and swallowed the gruel as
it was. We used to feel extremely happy over such diet. As
the food was satvic, without spices of any kind, and there was
not even salt in it, not only was it healthy for this body, but
there was also great peace for the mind.â€
“Is salt also one of those things that stimulates rajas,
(passion)?†I asked. “Yes. What doubt is there? Is it not said
so in one of the granthas (books)? Wait, I will look it up and
tell you,†said Bhagavan. “Isn’t it enough if Bhagavan says
so? Why a grantha?†I said.
Not only do we not give up salt, but we always feel that
chillies also are necessary for taste. That is how we have our
rules and regulations about our eating habits. Great souls
eat to live and serve the world, while we live to eat. That is
the difference. If we eat to live, there is no need to think of
taste. If we live to eat, the tastes are limitless. And for this
purpose, we undergo ever so many trials and tribulations.
chillies also are necessary for taste. That is how we have our
rules and regulations about our eating habits. Great souls
eat to live and serve the world, while we live to eat. That is
the difference. If we eat to live, there is no need to think of
taste. If we live to eat, the tastes are limitless. And for this
purpose, we undergo ever so many trials and tribulations.
(64) ATMA PRADAKSHINA (GOING ROUND THE SELF)
Prev Next 19th August, 1946
One morning last May, Sundaresa Iyer, who used to bring
food for Bhagavan while in Virupaksha Cave by going about
begging came and bowed before Him. Bhagavan asked him,
“Did you go round the hill by way of pradakshina?†“No,†said
the devotee. Looking at me, Bhagavan said, “Last night when
people were going out for giripradakshina because of the
moonlight, he also started to go. But he felt he could not
complete the round. When they were starting out after telling
me, he went round me quickly. When I asked him why he did
so, he said, ‘I am afraid I cannot go round the hill. So I have
gone round Bhagavan.’ ‘Go round yourself. That will be Atma
pradakshina,’ I said.†So saying Bhagavan began laughing.
One morning last May, Sundaresa Iyer, who used to bring
food for Bhagavan while in Virupaksha Cave by going about
begging came and bowed before Him. Bhagavan asked him,
“Did you go round the hill by way of pradakshina?†“No,†said
the devotee. Looking at me, Bhagavan said, “Last night when
people were going out for giripradakshina because of the
moonlight, he also started to go. But he felt he could not
complete the round. When they were starting out after telling
me, he went round me quickly. When I asked him why he did
so, he said, ‘I am afraid I cannot go round the hill. So I have
gone round Bhagavan.’ ‘Go round yourself. That will be Atma
pradakshina,’ I said.†So saying Bhagavan began laughing.
“It means that he has done what Vinayaka once did,†said
one devotee. “What is that story?†asked another devotee. Then
Bhagavan began telling it: “Once upon a time, Lord
Parameswara wanted to teach a lesson to His son Lord
Subrahmanya who fancied Himself to be a great sage; so
Parameswara sat on the top of Mount Kailasa with Parvati,
with a fruit in His hand. Seeing the fruit both Ganapati and
Subrahmanya asked their father, Parameswara for it. Then
Ishwara said that He would give the fruit to whoever of them
got back first after going round the whole world. With self-
confidence and pride that he would win the race, Subrahmanya
started immediately riding on his favourite mount, the peacock,
and began going at a fast pace, frequently looking behind to
assure himself that his elder brother Ganapati was not following.
one devotee. “What is that story?†asked another devotee. Then
Bhagavan began telling it: “Once upon a time, Lord
Parameswara wanted to teach a lesson to His son Lord
Subrahmanya who fancied Himself to be a great sage; so
Parameswara sat on the top of Mount Kailasa with Parvati,
with a fruit in His hand. Seeing the fruit both Ganapati and
Subrahmanya asked their father, Parameswara for it. Then
Ishwara said that He would give the fruit to whoever of them
got back first after going round the whole world. With self-
confidence and pride that he would win the race, Subrahmanya
started immediately riding on his favourite mount, the peacock,
and began going at a fast pace, frequently looking behind to
assure himself that his elder brother Ganapati was not following.
What could poor Ganapati do, with his huge belly? His vahanam
(mount) was after all a mouse. So he thought it was no good
competing with Subrahmanya in the race round the world,
and went round Parvati and Parameswara, bowed before them
and claimed the reward. When They asked him whether he
had gone round the world, he said, “All the worlds are contained
within you; so if I go round you, it is as good as going round
the whole world.†Pleased with his reply, Parameswara gave
him the fruit and Ganapati sat there eating it.
(mount) was after all a mouse. So he thought it was no good
competing with Subrahmanya in the race round the world,
and went round Parvati and Parameswara, bowed before them
and claimed the reward. When They asked him whether he
had gone round the world, he said, “All the worlds are contained
within you; so if I go round you, it is as good as going round
the whole world.†Pleased with his reply, Parameswara gave
him the fruit and Ganapati sat there eating it.
“In full confidence that he would be the winner,
Subrahmanya finished going round the world and arrived at
the starting point, but found Ganapati seated before Parvati
and Parameswara eating the fruit. When he asked Parameswara
to give him the fruit for winning the race, Ishwara said, ‘There it
is, your elder brother is eating it.’ When he asked his father how
that could be fair, Ishwara explained to him all that had
happened. Subrahmanya then realised his vanity in thinking
that he was a great sage, bowed before his parents, and asked to
be pardoned. That is the story. The significance is that the ego
which goes round like a whirlwind must get destroyed, and must
get absorbed in Atma. That is Atma Pradakshina,†said Bhagavan.
Subrahmanya finished going round the world and arrived at
the starting point, but found Ganapati seated before Parvati
and Parameswara eating the fruit. When he asked Parameswara
to give him the fruit for winning the race, Ishwara said, ‘There it
is, your elder brother is eating it.’ When he asked his father how
that could be fair, Ishwara explained to him all that had
happened. Subrahmanya then realised his vanity in thinking
that he was a great sage, bowed before his parents, and asked to
be pardoned. That is the story. The significance is that the ego
which goes round like a whirlwind must get destroyed, and must
get absorbed in Atma. That is Atma Pradakshina,†said Bhagavan.
(65) NARAKASURA — DIPAVALI
One day he was seated in the hall going through an old
notebook and correcting some dates and numbers in it.
notebook and correcting some dates and numbers in it.
Seeing that, Bhagavan asked what it was. He replied, “This
is an old notebook written by Bhagavan. I am looking into
the numbers and dates in it, and entering them in the printed
book.†“Give it to me,†Bhagavan said, and taking it and
turning over the pages, said to me, “There are some Dipavali
padyams (verses) in it. Have you heard them?â€
When I said I had not, he read them out and gave the
meaning thereof as follows: “He is Narakasura (a demon)
who feels attached in the thought that he is the body. That
attachment to the body itself is a Naraka (hell). The life of a
person who has that attachment, even if he be a Maharajah,
is hellish. Destroying the attachment to the body, and the
self shining by itself as Self is Dipavali. That is the idea
contained in those verses.†I asked, “Are all these verses in
Nool Thirattu?â€* Bhagavan said, “These were all composed
extempore on the spur of the moment from time to time.
is an old notebook written by Bhagavan. I am looking into
the numbers and dates in it, and entering them in the printed
book.†“Give it to me,†Bhagavan said, and taking it and
turning over the pages, said to me, “There are some Dipavali
padyams (verses) in it. Have you heard them?â€
When I said I had not, he read them out and gave the
meaning thereof as follows: “He is Narakasura (a demon)
who feels attached in the thought that he is the body. That
attachment to the body itself is a Naraka (hell). The life of a
person who has that attachment, even if he be a Maharajah,
is hellish. Destroying the attachment to the body, and the
self shining by itself as Self is Dipavali. That is the idea
contained in those verses.†I asked, “Are all these verses in
Nool Thirattu?â€* Bhagavan said, “These were all composed
extempore on the spur of the moment from time to time.
Why include all these in that book?â€
After the first publication of the book, when these verses
were read out in Bhagavan’s presence, he asked, “Do you
know why I wrote those verses?†When I said that I did not
know, he said, “Is that so? One Dipavali day, Muruganar
wanted me to write something about Dipavali. ‘Why don’t
you write? Why should I?’ I asked. He said that he would
also write if I did. I agreed, and wrote these verses. I did not
write anything without reason. There is a story behind every
verse that I wrote.†So saying he showed me the verses (in
Tamil). I give them below with the meaning:
Vrittam:
SWÏP ]ô]ô SWÏX LôÞm
SWLù]e ùLußNôAn Oô]j §¡¬Vôp
SWLuÌ‚]d uÌ€LoÌ‚u\Y ]oÌ‚WQ ]uuÌ\
SWL NÕojR£ St±] UoÌ‚uÌU.
After the first publication of the book, when these verses
were read out in Bhagavan’s presence, he asked, “Do you
know why I wrote those verses?†When I said that I did not
know, he said, “Is that so? One Dipavali day, Muruganar
wanted me to write something about Dipavali. ‘Why don’t
you write? Why should I?’ I asked. He said that he would
also write if I did. I agreed, and wrote these verses. I did not
write anything without reason. There is a story behind every
verse that I wrote.†So saying he showed me the verses (in
Tamil). I give them below with the meaning:
Vrittam:
SWÏP ]ô]ô SWÏX LôÞm
SWLù]e ùLußNôAn Oô]j §¡¬Vôp
SWLuÌ‚]d uÌ€LoÌ‚u\Y ]oÌ‚WQ ]uuÌ\
SWL NÕojR£ St±] UoÌ‚uÌU.
* Nool Thirattu is the title of the book in Tamil containing all the
verses, songs and prose writings of Bhagavan. The Collected Works
of Sri Ramana Maharshi contains the English translations of these.
verses, songs and prose writings of Bhagavan. The Collected Works
of Sri Ramana Maharshi contains the English translations of these.
Both these books have been published by Sri Ramanasramam.
He is the king of hell who says that he is the body which is
hell itself. He is Narayana who ascertains who Naraka is,
and destroys him with His vision of wisdom, Jnana Drishti.
hell itself. He is Narayana who ascertains who Naraka is,
and destroys him with His vision of wisdom, Jnana Drishti.
That is the auspicious day of Narakachathurdasi.
Venba:
SWL ÜUÌYoÌ‚ SPuÌ‚X UÌ€PX
¡WL ULuÌ€U]uÌY uÌ€LhP — SWL]oÌ‚m
UôVô ®ûVSô¥ UônjÕjRô ]ôùVô°oRp
3â„4ToÌ‚ Y°VoÌ‚k uÌ€R°.
SWL ÜUÌYoÌ‚ SPuÌ‚X UÌ€PX
¡WL ULuÌ€U]uÌY uÌ€LhP — SWL]oÌ‚m
UôVô ®ûVSô¥ UônjÕjRô ]ôùVô°oRp
3â„4ToÌ‚ Y°VoÌ‚k uÌ€R°.
The false belief that this hell-like house called body is me,
is Naraka himself. To destroy that false belief and let the
self shine as Self, is Dipavali.
is Naraka himself. To destroy that false belief and let the
self shine as Self, is Dipavali.
(66) LIFE ON THE HILL — SOME INCIDENTS
Prev Next 21st August, 1946
Yesterday afternoon, I went to the hall a little later than
usual. I believe it was 3 p.m. At the request of the devotees,
Bhagavan was relating some incidents from his life on the
hill. He was telling them how, when he was in Virupaksha
Cave, they had at first a mud pot for bringing food, then an
aluminium vessel, then a brass one, and then a tiffin carrier;
how the vessels accumulated one by one like this and how
the devotees quietly started cooking without heeding his
protests. Bhagavan told us another incident also, with a smile
on his face. “Once, when I was in Virupaksha Cave,
Rangaswami Iyengar, Gambhiram Seshayya, a Vaisya and a
Reddy happened to be there. One day they all felt like
cooking food and started doing so enthusiastically. Every one
of them had the yajnopaveetam (sacred thread), except the
Reddy. ‘Why should he not have it?’ they thought, and put
one on him. That was great fun for all of them and they
enjoyed the feast,†said Bhagavan. Rajagopala Iyer asked,
“Was it while you were there that grandmother came?†“Yes,
she came while we were there, and said that she would cook
food for herself. We told her that she could do so in the
small cave nearby. She agreed and started cooking, and said
to me, ‘Venkatarama, I am cooking today. You should not
therefore take any other food.’ I said ‘Yes’ and after she left,
I ate with the others as usual. It was some distance between
this cave and the other one, and so how could she know?
After she had cooked, I ate that food also. She really thought
I had not eaten anything else except the food she cooked.â€
He continued, “We had a grandfather amongst our relatives.
Yesterday afternoon, I went to the hall a little later than
usual. I believe it was 3 p.m. At the request of the devotees,
Bhagavan was relating some incidents from his life on the
hill. He was telling them how, when he was in Virupaksha
Cave, they had at first a mud pot for bringing food, then an
aluminium vessel, then a brass one, and then a tiffin carrier;
how the vessels accumulated one by one like this and how
the devotees quietly started cooking without heeding his
protests. Bhagavan told us another incident also, with a smile
on his face. “Once, when I was in Virupaksha Cave,
Rangaswami Iyengar, Gambhiram Seshayya, a Vaisya and a
Reddy happened to be there. One day they all felt like
cooking food and started doing so enthusiastically. Every one
of them had the yajnopaveetam (sacred thread), except the
Reddy. ‘Why should he not have it?’ they thought, and put
one on him. That was great fun for all of them and they
enjoyed the feast,†said Bhagavan. Rajagopala Iyer asked,
“Was it while you were there that grandmother came?†“Yes,
she came while we were there, and said that she would cook
food for herself. We told her that she could do so in the
small cave nearby. She agreed and started cooking, and said
to me, ‘Venkatarama, I am cooking today. You should not
therefore take any other food.’ I said ‘Yes’ and after she left,
I ate with the others as usual. It was some distance between
this cave and the other one, and so how could she know?
After she had cooked, I ate that food also. She really thought
I had not eaten anything else except the food she cooked.â€
He continued, “We had a grandfather amongst our relatives.
He had the habit of abusing everyone. Even so, everyone
used to invite him so as to enjoy the fun of his abusive
language. That was because he was good-natured and did
not mean ill to anybody. He came to see me while I was in
Virupaksha Cave. Soon after he came, he said jocularly,
‘What, Venkataraman! It seems you have become a big
Swami! Have you grown horns on your head?’ It was when
mother was away in Kasi that all this happened.†It was really
interesting to hear Bhagavan narrating these incidents with
suitable modulations in his voice, and appropriate gestures.
used to invite him so as to enjoy the fun of his abusive
language. That was because he was good-natured and did
not mean ill to anybody. He came to see me while I was in
Virupaksha Cave. Soon after he came, he said jocularly,
‘What, Venkataraman! It seems you have become a big
Swami! Have you grown horns on your head?’ It was when
mother was away in Kasi that all this happened.†It was really
interesting to hear Bhagavan narrating these incidents with
suitable modulations in his voice, and appropriate gestures.
(67) ARPANA (OFFERING)
Prev Next 22nd August, 1946
A devotee who has been a regular visitor here for a
long time came a week back with a copy of the Tamil book
Thiruvaimozhi and began talking to Bhagavan about Vaishnava
traditions. It seems he recently received Samasrayanam
(initiation). When he said that, Bhagavan began relating his
earlier experiences as follows:
“When I was on the hill, some Vaishnavaites used to
come there to see me. There are, as you know, two sections
amongst Vaishnavaites, Vadakalai and Thenkalai. I used to
speak to these visitors in accordance with their respective
traditions, as I lose nothing by doing so. When, however,
they thought that I was on their side and wanted me to have
Samasrayanam, I declined. They believe that no one will be
permitted into Vaikuntam (heaven) unless he is duly initiated.
A devotee who has been a regular visitor here for a
long time came a week back with a copy of the Tamil book
Thiruvaimozhi and began talking to Bhagavan about Vaishnava
traditions. It seems he recently received Samasrayanam
(initiation). When he said that, Bhagavan began relating his
earlier experiences as follows:
“When I was on the hill, some Vaishnavaites used to
come there to see me. There are, as you know, two sections
amongst Vaishnavaites, Vadakalai and Thenkalai. I used to
speak to these visitors in accordance with their respective
traditions, as I lose nothing by doing so. When, however,
they thought that I was on their side and wanted me to have
Samasrayanam, I declined. They believe that no one will be
permitted into Vaikuntam (heaven) unless he is duly initiated.
I used to ask them, ‘Show me even one person who has gone
to Vaikuntam with his body.’ According to their traditions,
they do not accept Sayujyam (absorption into the deity). They
say, ‘Sri Maha Vishnu is in heaven, Vaikuntam. Released souls
sit around him and serve him.’ How will all find
accommodation there? Perhaps they sit close together
shoulder to shoulder? They alone should know. Not only
that. It seems there is a mantra which declares that they
surrender their all to their Guru at the time they receive
Samasrayanam. It is enough if the mantra is recited and a
dakshina (offering or donation) is given to the Guru. The
surrender is over, and it does not matter whatever is done
afterwards; a seat is reserved for them in Vaikuntam. What
more is needed? That is the opinion of some of them. It is
mere delusion to think of arpana (offering), so lightly. Arpana
means that the mind gets merged in the self and becomes
one with it. It means that it should become devoid of all
vasanas. And that will not come about unless there is self-
effort and God’s Grace. God’s force cannot get hold of you
and drag you into itself unless you surrender completely.
to Vaikuntam with his body.’ According to their traditions,
they do not accept Sayujyam (absorption into the deity). They
say, ‘Sri Maha Vishnu is in heaven, Vaikuntam. Released souls
sit around him and serve him.’ How will all find
accommodation there? Perhaps they sit close together
shoulder to shoulder? They alone should know. Not only
that. It seems there is a mantra which declares that they
surrender their all to their Guru at the time they receive
Samasrayanam. It is enough if the mantra is recited and a
dakshina (offering or donation) is given to the Guru. The
surrender is over, and it does not matter whatever is done
afterwards; a seat is reserved for them in Vaikuntam. What
more is needed? That is the opinion of some of them. It is
mere delusion to think of arpana (offering), so lightly. Arpana
means that the mind gets merged in the self and becomes
one with it. It means that it should become devoid of all
vasanas. And that will not come about unless there is self-
effort and God’s Grace. God’s force cannot get hold of you
and drag you into itself unless you surrender completely.
But where is the question of our surrendering? The self itself
is to be surrendered. Until one can accomplish that, one
should go on struggling unceasingly. It is only after trying
again and again that one may, finally, succeed in the effort.
is to be surrendered. Until one can accomplish that, one
should go on struggling unceasingly. It is only after trying
again and again that one may, finally, succeed in the effort.
Once you succeed, there is no going back. That is the proper
course. What is the use of merely repeating the word arpana,
arpana? Except that you give some money while repeating
the word arpana, what is the effect on the mind? In this
Thiruvaimozhi itself there are some songs in the Advaitic
cult sung by some devotees after attaining Self-realisation.
course. What is the use of merely repeating the word arpana,
arpana? Except that you give some money while repeating
the word arpana, what is the effect on the mind? In this
Thiruvaimozhi itself there are some songs in the Advaitic
cult sung by some devotees after attaining Self-realisation.
Nammalwar is one such devotee. He sang that a mother
praised her daughter who attained Self-realisation in a form
that looked like condemnation. The gist of those songs is,
‘This child says, I am Siva, I am Vishnu, I am Brahma, I
am Indra, I am the sun, I am the five elements and I am
everything! It is that Vishnu who sits on her head and makes
her talk thus; otherwise she would not have these
aberrations. It is that Vishnu who has changed her thus.’
That is the purport of these songs.†Those songs were read
out and Bhagavan explained the meaning.
praised her daughter who attained Self-realisation in a form
that looked like condemnation. The gist of those songs is,
‘This child says, I am Siva, I am Vishnu, I am Brahma, I
am Indra, I am the sun, I am the five elements and I am
everything! It is that Vishnu who sits on her head and makes
her talk thus; otherwise she would not have these
aberrations. It is that Vishnu who has changed her thus.’
That is the purport of these songs.†Those songs were read
out and Bhagavan explained the meaning.
After that, he explained to us about Visishtadvaita:
“When some devotees sang in terms of Advaita, some
commentators twisted the meaning, interpreting it in terms
of Visishtadvaita. That is all; it is nothing else. That is also
the opinion of all the ancients. After all, what exactly is meant
by Visishtadvaita? That which is Visishta (distinguished) and
best is Vishnu. That is Ishwara, Sadasiva, Brahma and all.
“When some devotees sang in terms of Advaita, some
commentators twisted the meaning, interpreting it in terms
of Visishtadvaita. That is all; it is nothing else. That is also
the opinion of all the ancients. After all, what exactly is meant
by Visishtadvaita? That which is Visishta (distinguished) and
best is Vishnu. That is Ishwara, Sadasiva, Brahma and all.
That which is, is only One. Some Vaishnavaites give it a name
and a shape and do not admit that there could be any
Sayujyam (absorption in the Supreme Being) except by way
of living in the same world (Salokyam), in the same vicinity
(Sameepyam), and the same form (Sarupyam) as the Supreme
Being. They say, arpana, arpana (offering, offering). How can
there be arpana unless there is a thing called ‘I’? Complete
surrender cannot come about unless one knows who one is.
and a shape and do not admit that there could be any
Sayujyam (absorption in the Supreme Being) except by way
of living in the same world (Salokyam), in the same vicinity
(Sameepyam), and the same form (Sarupyam) as the Supreme
Being. They say, arpana, arpana (offering, offering). How can
there be arpana unless there is a thing called ‘I’? Complete
surrender cannot come about unless one knows who one is.
If you come to know that, you will realise that what remains
is only one thing. The mind which is the ‘I’ submits of its
own accord. And that is the real arpana (surrender),†said
Bhagavan.
is only one thing. The mind which is the ‘I’ submits of its
own accord. And that is the real arpana (surrender),†said
Bhagavan.
(68) SADHANA–SAKSHATKARAM (PRACTICE–MANIFESTATION)
Prev Next 23rd August, 1946
The day before yesterday a learned man who came from
Madras, began at 3 p.m. to question Bhagavan thus: “Was
there a period at any time when Bhagavan did sadhana?â€
Bhagavan said, “Sadhana? Sadhana for what? What is there
to do sadhana for? Sitting like this is itself sadhana. I used to
sit like this always. I used to close my eyes then; now I keep
them open. That is the only difference. What is now, was
then also. What was there then, is also here now. Sadhana is
necessary only if there is a thing other than ‘I’, Self. Sadhana
is required only for one who does not look towards the Self
which is permanent, but is deluded by looking at the body,
etc., which are transitory and delusive; but not for one who
sees the Self and so does not see anything else different. And
what else is sadhana for?â€
Someone asked, “Then why is it that many books say
that no one can attain jnana without a Guru?†Bhagavan said,
“Yes. For those who, because of the action of their minds, are
deluded into believing that they are the bodies, a Guru and
sadhana are necessary to get rid of that delusion.†Another
person asked, “People say that those who have received upasana
can attain the physical manifestation of their favourite God
and other blessings by sadhana. What is the meaning?â€
Bhagavan said, “That which is present at all times is sakshath
(manifest). The person ‘I’ is always present (sakshath). Then
what is karam? That which is the cause is karam, so sakshatkaram
(manifestation) means the knowledge of that which is true,
that which is permanent and that which is the cause of
everything is one’s own Self. And they say that God will descend
from somewhere and manifest Himself if the Self which is
ever existing, creates a shape according to its own desires,
and meditates on it. You give up the Self which is existing at
all times and at all places, and do sadhana with the hope that
some God from somewhere will manifest Himself. They say
that God just descends and again just disappears. You give up
the Self which is always existent and strive for this transient
vision, obtain boons and thus multiply the mental struggles
and strivings. There will be no trouble at all if one simply
remains as one is,†said Bhagavan.
The day before yesterday a learned man who came from
Madras, began at 3 p.m. to question Bhagavan thus: “Was
there a period at any time when Bhagavan did sadhana?â€
Bhagavan said, “Sadhana? Sadhana for what? What is there
to do sadhana for? Sitting like this is itself sadhana. I used to
sit like this always. I used to close my eyes then; now I keep
them open. That is the only difference. What is now, was
then also. What was there then, is also here now. Sadhana is
necessary only if there is a thing other than ‘I’, Self. Sadhana
is required only for one who does not look towards the Self
which is permanent, but is deluded by looking at the body,
etc., which are transitory and delusive; but not for one who
sees the Self and so does not see anything else different. And
what else is sadhana for?â€
Someone asked, “Then why is it that many books say
that no one can attain jnana without a Guru?†Bhagavan said,
“Yes. For those who, because of the action of their minds, are
deluded into believing that they are the bodies, a Guru and
sadhana are necessary to get rid of that delusion.†Another
person asked, “People say that those who have received upasana
can attain the physical manifestation of their favourite God
and other blessings by sadhana. What is the meaning?â€
Bhagavan said, “That which is present at all times is sakshath
(manifest). The person ‘I’ is always present (sakshath). Then
what is karam? That which is the cause is karam, so sakshatkaram
(manifestation) means the knowledge of that which is true,
that which is permanent and that which is the cause of
everything is one’s own Self. And they say that God will descend
from somewhere and manifest Himself if the Self which is
ever existing, creates a shape according to its own desires,
and meditates on it. You give up the Self which is existing at
all times and at all places, and do sadhana with the hope that
some God from somewhere will manifest Himself. They say
that God just descends and again just disappears. You give up
the Self which is always existent and strive for this transient
vision, obtain boons and thus multiply the mental struggles
and strivings. There will be no trouble at all if one simply
remains as one is,†said Bhagavan.
Though Bhagavan was teaching us so clearly that
sakshatkaram means only the good state and the good ideas
beyond the owner’s thoughts, I felt it a great pity that we
were not able to understand it. While I was thus thinking,
someone asked, “That state of exalted thought and existence
which is above the owner’s mental plane is natural and
possible only for people like Bhagavan, but is it possible for
ordinary people like us without sadhana?†Bhagavan said,
“Certainly it is! Sadhana is necessary but for what purpose?
His Self is there at all times and at all places. So there is no
need to try and get it from somewhere else. Sadhana is only
to get rid of the bodily and other illusions which are in the
way of the self standing up as Self. This delusion arises only
by thinking that this bodily world is real, instead of looking
at the Self, which is real. Sadhana is only to get rid of this
illusion. Otherwise, why should there be sadhana for the Self
to attain its own Self? He who has realised his own Self does
not recognize anything else.â€
sakshatkaram means only the good state and the good ideas
beyond the owner’s thoughts, I felt it a great pity that we
were not able to understand it. While I was thus thinking,
someone asked, “That state of exalted thought and existence
which is above the owner’s mental plane is natural and
possible only for people like Bhagavan, but is it possible for
ordinary people like us without sadhana?†Bhagavan said,
“Certainly it is! Sadhana is necessary but for what purpose?
His Self is there at all times and at all places. So there is no
need to try and get it from somewhere else. Sadhana is only
to get rid of the bodily and other illusions which are in the
way of the self standing up as Self. This delusion arises only
by thinking that this bodily world is real, instead of looking
at the Self, which is real. Sadhana is only to get rid of this
illusion. Otherwise, why should there be sadhana for the Self
to attain its own Self? He who has realised his own Self does
not recognize anything else.â€
(69) BRAHMAN IS REAL — THE WORLD IS AN ILLUSION
Prev Next 24th August, 1946
Sometime ago a new arrival to the Ashram asked
Bhagavan something in English, which I could not follow,
being ignorant of the language. But Bhagavan replied in
Tamil, and I give below his reply to the extent that I am able
to grasp.
Sometime ago a new arrival to the Ashram asked
Bhagavan something in English, which I could not follow,
being ignorant of the language. But Bhagavan replied in
Tamil, and I give below his reply to the extent that I am able
to grasp.
Bhagavan said, “It is said that Brahman is real, and
world an illusion; again it is said that the whole universe is
an image of Brahman. The question arises: how are these
two statements to be reconciled? In the sadhak stage, you
have got to say that the world is an illusion. There is no
other way, because when a man forgets that he is the
Brahman, who is real, permanent and omnipresent, and
deludes himself into thinking that he is a body in the universe
which is filled with bodies that are transitory, and labours
under that delusion, you have got to remind him that the
world is unreal and a delusion. Why? Because, his vision
which has forgotten its own Self, is dwelling in the external
material universe and will not turn inward to introspection
unless you impress on him that all this external, material
universe is unreal. When once he realises his own Self, and
also that there is nothing other than his own Self, he will
come to look upon the whole universe as Brahman. There is
no universe without his Self. So long as a man does not see
his own Self which is the origin of all, but looks only at the
external world as real and permanent, you have to tell him
that all this external universe is an illusion. You cannot help
it. Take a paper. We see only the script, and nobody notices
the paper on which the script is written. The paper is there,
whether the script on it is there or not. To those who look
upon the script as real, you have to say that it is unreal, an
illusion, since it rests upon the paper. The wise man looks
upon both the paper and script as one. So also with Brahman
and the universe.
world an illusion; again it is said that the whole universe is
an image of Brahman. The question arises: how are these
two statements to be reconciled? In the sadhak stage, you
have got to say that the world is an illusion. There is no
other way, because when a man forgets that he is the
Brahman, who is real, permanent and omnipresent, and
deludes himself into thinking that he is a body in the universe
which is filled with bodies that are transitory, and labours
under that delusion, you have got to remind him that the
world is unreal and a delusion. Why? Because, his vision
which has forgotten its own Self, is dwelling in the external
material universe and will not turn inward to introspection
unless you impress on him that all this external, material
universe is unreal. When once he realises his own Self, and
also that there is nothing other than his own Self, he will
come to look upon the whole universe as Brahman. There is
no universe without his Self. So long as a man does not see
his own Self which is the origin of all, but looks only at the
external world as real and permanent, you have to tell him
that all this external universe is an illusion. You cannot help
it. Take a paper. We see only the script, and nobody notices
the paper on which the script is written. The paper is there,
whether the script on it is there or not. To those who look
upon the script as real, you have to say that it is unreal, an
illusion, since it rests upon the paper. The wise man looks
upon both the paper and script as one. So also with Brahman
and the universe.
“It is the same in the case of the cinema. The screen is
always there; the pictures come and go, but do not affect the
screen. What does the screen care whether the pictures appear
or disappear? The pictures depend upon the screen. But what
use are they to it? The man who looks only at the pictures on
the screen and not the screen itself, is troubled by the pains
and pleasures that occur in the story. But the man who views
the screen, realises that the images are all shadows and not
something apart and distinct from the screen. So also with
the world. It is all a shadow play,†said Bhagavan. The
questioner took leave and went away, happy at the reply.
always there; the pictures come and go, but do not affect the
screen. What does the screen care whether the pictures appear
or disappear? The pictures depend upon the screen. But what
use are they to it? The man who looks only at the pictures on
the screen and not the screen itself, is troubled by the pains
and pleasures that occur in the story. But the man who views
the screen, realises that the images are all shadows and not
something apart and distinct from the screen. So also with
the world. It is all a shadow play,†said Bhagavan. The
questioner took leave and went away, happy at the reply.
(70) SWAMI IS EVERYWHERE
Prev Next 25th August, 1946
The Europeans whom you sent with a letter of
introduction came here by car the day before yesterday. An
American lady also came with them. Yesterday morning they
went round the town and after visiting Skandasramam,
reached the Ashram by midday. After making all
arrangements for the return journey they came into the hall
by 3 p.m. and sat down. Unaccustomed to squatting on the
floor, that poor American lady somehow managed to sit by
my side but stretched out her legs towards Bhagavan’s sofa.
The Europeans whom you sent with a letter of
introduction came here by car the day before yesterday. An
American lady also came with them. Yesterday morning they
went round the town and after visiting Skandasramam,
reached the Ashram by midday. After making all
arrangements for the return journey they came into the hall
by 3 p.m. and sat down. Unaccustomed to squatting on the
floor, that poor American lady somehow managed to sit by
my side but stretched out her legs towards Bhagavan’s sofa.
I myself felt it unmannerly but kept quiet as she was to
go away presently. One of the attendants, Rajagopala Iyer,
could not however put up with it and so respectfully
suggested to her to sit cross-legged. Bhagavan saw that and
said smilingly, “When they find it difficult even to sit down
on the floor, should you force them to sit cross-legged also?â€
“No, No! As they do not know that it is disrespectful to stretch
their legs towards Bhagavan, I merely told them so, that is
all,†said the devotee. “Oh, is that so? It is disrespectful, is it?
Then it is disrespectful for me to stretch my legs towards
them. What you say applies to me as well.†Saying that in a
lighter vein, Bhagavan sat up cross-legged. All of us laughed
but we felt a bit troubled in our minds. Those foreigners
stayed there for about half an hour and then went away,
taking leave of Bhagavan.
go away presently. One of the attendants, Rajagopala Iyer,
could not however put up with it and so respectfully
suggested to her to sit cross-legged. Bhagavan saw that and
said smilingly, “When they find it difficult even to sit down
on the floor, should you force them to sit cross-legged also?â€
“No, No! As they do not know that it is disrespectful to stretch
their legs towards Bhagavan, I merely told them so, that is
all,†said the devotee. “Oh, is that so? It is disrespectful, is it?
Then it is disrespectful for me to stretch my legs towards
them. What you say applies to me as well.†Saying that in a
lighter vein, Bhagavan sat up cross-legged. All of us laughed
but we felt a bit troubled in our minds. Those foreigners
stayed there for about half an hour and then went away,
taking leave of Bhagavan.
Bhagavan spent the whole of yesterday stretching out
his legs from time to time and then folding them, saying
that it might be deemed disrespectful. His legs get stiff in
ten minutes if he folds them and the stiffness will not
disappear unless the legs are stretched out for at least half
an hour afterwards, not to speak of the pain that results.
his legs from time to time and then folding them, saying
that it might be deemed disrespectful. His legs get stiff in
ten minutes if he folds them and the stiffness will not
disappear unless the legs are stretched out for at least half
an hour afterwards, not to speak of the pain that results.
This afternoon when I went into the hall, there were not
more than two or three persons there. Bhagavan began
stretching his legs saying, “I do not know if I can stretch
them. They say it is not good manners.†Poor Rajagopala
Iyer was standing there crestfallen and with a repentant look.
more than two or three persons there. Bhagavan began
stretching his legs saying, “I do not know if I can stretch
them. They say it is not good manners.†Poor Rajagopala
Iyer was standing there crestfallen and with a repentant look.
Bhagavan is, after all, full of compassion! He stretched out
his legs as usual. We all felt happy. Looking at me seated in
the hall, he began telling us the story of Avvaiyar.
his legs as usual. We all felt happy. Looking at me seated in
the hall, he began telling us the story of Avvaiyar.
“Seeing that Sundaramurthi was going away on a white
elephant which had come from Kailas, the Rajah of Chera
whispered in the ear of his horse the panchakshari mantra
and got upon it to go to Kailas. Avvaiyar, who was at the time
doing puja to Lord Ganesar, saw them both going to Kailas
and so tried to hurry up her puja as she too wanted to go to
Kailas. Seeing that, Ganesar said, ‘Old woman, don’t hurry.
elephant which had come from Kailas, the Rajah of Chera
whispered in the ear of his horse the panchakshari mantra
and got upon it to go to Kailas. Avvaiyar, who was at the time
doing puja to Lord Ganesar, saw them both going to Kailas
and so tried to hurry up her puja as she too wanted to go to
Kailas. Seeing that, Ganesar said, ‘Old woman, don’t hurry.
Let your puja be performed as usual. I shall take you to
Kailas before they reach it.’ Accordingly, the puja was
performed in due course. Waving his hand around, he said,
‘Old lady, close your eyes.’ That was all. When she opened
her eyes, she found herself seated in Kailas in front of Parvati
and Parameswara. By the time Sundaramurthi and Chera
Rajah reached the place, they found her already seated there.
Kailas before they reach it.’ Accordingly, the puja was
performed in due course. Waving his hand around, he said,
‘Old lady, close your eyes.’ That was all. When she opened
her eyes, she found herself seated in Kailas in front of Parvati
and Parameswara. By the time Sundaramurthi and Chera
Rajah reached the place, they found her already seated there.
Surprised at that, they asked her how she had gotten there.
She told them how Lord Ganesar helped her. They were
overjoyed to hear how her bhakti was rewarded ultimately.
overjoyed to hear how her bhakti was rewarded ultimately.
She was very old and so she sat opposite to Parameswara
with her legs stretched out like me. Parvati could not bear
that sight. She was worried because to sit with legs thus
stretched out towards Swami, she felt, was a great insult. She
respectfully suggested to Parameswara that she should be
permitted to tell the old lady about it. ‘Oh, don’t speak, don’t
open your mouth. We should not say anything to her,’ said
Ishwara. Even so, is not Parvati His better half? How could
She put up with that insult? She therefore whispered into the
ear of her maid to tell the old lady about it. That woman
approached the old lady and said, ‘Grandma, Grandma, don’t
keep your legs outstretched towards Ishwara.’ ‘Is that so? Tell
me on which side Ishwara is not present. Shall I turn this
side?’ said Avvaiyar. So saying, she turned her outstretched
legs to another side when Ishwara got turned that side; and
when again she turned to a different side, He also got turned
the same side. Thus Swami got turned to whichever side she
turned her legs. Looking at Parvati, Ishwara said, ‘Do you see
now? You would not listen to me. See, how she turns me this
side and that. That is why I told you not to open your mouth.’
Then Parvati requested the old lady to excuse her. It is similar
to that when people are asked not to stretch their legs towards
Swami. Where is He not present?â€
That devotee then said, “There is a similar incident in
the story of Namadeva, is it not?†“Yes, that is so,†said
Bhagavan and began relating that story thus:
“Namadeva used to pride himself on the fact that Vittal
was always more fond of him than others and so once
Jnanadeva and others took him to the house of
Gorakumbhar for a feast. After food, all of them sat in a row
and, during conversation, one of them said in an allegorical
manner to Gorakumbhar, ‘You are used to making good pots,
aren’t you? Now tell us which amongst these pots are good
and which are bad?’ Gorakumbhar thereupon took a potter’s
testing rod and began hitting them on the head, one by one.
with her legs stretched out like me. Parvati could not bear
that sight. She was worried because to sit with legs thus
stretched out towards Swami, she felt, was a great insult. She
respectfully suggested to Parameswara that she should be
permitted to tell the old lady about it. ‘Oh, don’t speak, don’t
open your mouth. We should not say anything to her,’ said
Ishwara. Even so, is not Parvati His better half? How could
She put up with that insult? She therefore whispered into the
ear of her maid to tell the old lady about it. That woman
approached the old lady and said, ‘Grandma, Grandma, don’t
keep your legs outstretched towards Ishwara.’ ‘Is that so? Tell
me on which side Ishwara is not present. Shall I turn this
side?’ said Avvaiyar. So saying, she turned her outstretched
legs to another side when Ishwara got turned that side; and
when again she turned to a different side, He also got turned
the same side. Thus Swami got turned to whichever side she
turned her legs. Looking at Parvati, Ishwara said, ‘Do you see
now? You would not listen to me. See, how she turns me this
side and that. That is why I told you not to open your mouth.’
Then Parvati requested the old lady to excuse her. It is similar
to that when people are asked not to stretch their legs towards
Swami. Where is He not present?â€
That devotee then said, “There is a similar incident in
the story of Namadeva, is it not?†“Yes, that is so,†said
Bhagavan and began relating that story thus:
“Namadeva used to pride himself on the fact that Vittal
was always more fond of him than others and so once
Jnanadeva and others took him to the house of
Gorakumbhar for a feast. After food, all of them sat in a row
and, during conversation, one of them said in an allegorical
manner to Gorakumbhar, ‘You are used to making good pots,
aren’t you? Now tell us which amongst these pots are good
and which are bad?’ Gorakumbhar thereupon took a potter’s
testing rod and began hitting them on the head, one by one.
“They all kept quiet out of regard for him and just kept
their heads bent. When it came to the turn of Namadeva, he
expressed his resentment at the procedure and refused to
undergo the test. Kumbhar forthwith declared that that was
an immature pot. All the others burst into laughter at that.
their heads bent. When it came to the turn of Namadeva, he
expressed his resentment at the procedure and refused to
undergo the test. Kumbhar forthwith declared that that was
an immature pot. All the others burst into laughter at that.
Poor Namadeva could not contain his anger. He began saying
that they all had conspired together to humiliate him thus
and went to Vittal with tears in his eyes to complain. ‘Well,
what is the matter?’ asked Swami, and Namadeva related
the whole story. ‘That is all right; but tell me what did the
others say when they were tested?’ asked Swami.
that they all had conspired together to humiliate him thus
and went to Vittal with tears in his eyes to complain. ‘Well,
what is the matter?’ asked Swami, and Namadeva related
the whole story. ‘That is all right; but tell me what did the
others say when they were tested?’ asked Swami.
Namadeva: They all shut their mouths and bowed when
tested with the rod.
tested with the rod.
Vittal: And you?
Namadeva: Am I like them? How intimate I am with you!
Am I to be beaten like that for a test?
Vittal: That is called ahankara (ego). All of them knew
my real Self and had a contented mind. You
are not so.
Namadeva: Am I like them? How intimate I am with you!
Am I to be beaten like that for a test?
Vittal: That is called ahankara (ego). All of them knew
my real Self and had a contented mind. You
are not so.
Namadeva: But you are kind to me; and what more is there
for me to know?
Vittal: That is not it. You must serve elders if you want
to know the truth. What am I? If you dance, I
dance. If you laugh, I laugh. If you jump, I
jump. If you find out the truth, you will not
have these jumpings and bumpings.
for me to know?
Vittal: That is not it. You must serve elders if you want
to know the truth. What am I? If you dance, I
dance. If you laugh, I laugh. If you jump, I
jump. If you find out the truth, you will not
have these jumpings and bumpings.
Namadeva: You say, elders. Who is there older than you?
Vittal: Who? There is a temple in the nearby forest.
Vittal: Who? There is a temple in the nearby forest.
In that temple there is a sadhu. Go to him and
you will realise the truth.
you will realise the truth.
“When Namadeva went to that temple in the forest, he
saw an unkempt man lying there. ‘How could this man be a
sadhu?’ he thought and, when he went closer to that person,
he found the legs of the man on a linga. Shuddering at the
sight, he said with trepidation, ‘Sir, what is this? You are
putting your legs on the head of God!’ That man said, ‘Oho!
Nama, is that you? Vittal sent you, didn’t he?’ Taken aback
at this and wondering how the sadhu could know about him,
he asked again, ‘Sir, you are a sadhu, aren’t you? How could
you put your legs on a linga?’ ‘Is that so, my dear son? I
don’t know all that. I am unable to lift my legs. Will you
please lift them for me and move them away from the linga?’
he said. Namadeva, agreeing to do so, lifted them and tried
to put them elsewhere but found that there was another
linga there also. Thus wherever he tried to put the legs, he
found a linga there and so finally, he placed them on himself,
when he himself became a linga. That is to say, by the touch
of those holy feet, he had jnanodaya (dawn of knowledge of
the Self). Namadeva stood up dazed. The sadhu asked, ‘Yes,
do you now realise (the truth)?’ Saying, ‘Yes, I have realised,’
he bowed before Visobakesar, disciple of Jnaneswar, went
home, sat in his room and got immersed in dhyana and
stopped going to Vittal.
saw an unkempt man lying there. ‘How could this man be a
sadhu?’ he thought and, when he went closer to that person,
he found the legs of the man on a linga. Shuddering at the
sight, he said with trepidation, ‘Sir, what is this? You are
putting your legs on the head of God!’ That man said, ‘Oho!
Nama, is that you? Vittal sent you, didn’t he?’ Taken aback
at this and wondering how the sadhu could know about him,
he asked again, ‘Sir, you are a sadhu, aren’t you? How could
you put your legs on a linga?’ ‘Is that so, my dear son? I
don’t know all that. I am unable to lift my legs. Will you
please lift them for me and move them away from the linga?’
he said. Namadeva, agreeing to do so, lifted them and tried
to put them elsewhere but found that there was another
linga there also. Thus wherever he tried to put the legs, he
found a linga there and so finally, he placed them on himself,
when he himself became a linga. That is to say, by the touch
of those holy feet, he had jnanodaya (dawn of knowledge of
the Self). Namadeva stood up dazed. The sadhu asked, ‘Yes,
do you now realise (the truth)?’ Saying, ‘Yes, I have realised,’
he bowed before Visobakesar, disciple of Jnaneswar, went
home, sat in his room and got immersed in dhyana and
stopped going to Vittal.
“After some days, Vittal came there running and asked
him, ‘Nama, how is it you haven’t been coming to me of late?’,
when Namadev said, ‘Oh, Prabhu (Lord)! Where is the place
in which you are not present? I see you here at all times. I am
you and you are me. That is why I do not go to you.’ ‘Oh, I
see, that is good,’ so saying Vittal vanished.â€
Bhagavan concluded the story and simultaneously
released the legs that were kept crossed.
him, ‘Nama, how is it you haven’t been coming to me of late?’,
when Namadev said, ‘Oh, Prabhu (Lord)! Where is the place
in which you are not present? I see you here at all times. I am
you and you are me. That is why I do not go to you.’ ‘Oh, I
see, that is good,’ so saying Vittal vanished.â€
Bhagavan concluded the story and simultaneously
released the legs that were kept crossed.
(71) AKSHARA SWARUPAM (THE IMPERISHABLE IMAGE)
Prev Next 26th August, 1946
Rajagopala Iyer came back home some time towards
the end of July to help in arranging the papers and books,
handing them out when asked and generally to look after
the library work.
Rajagopala Iyer came back home some time towards
the end of July to help in arranging the papers and books,
handing them out when asked and generally to look after
the library work.
During the early days, while rummaging the papers
that had been lying there for a long time, he found a small
piece of paper containing a Tamil verse in Bhagavan’s own
handwriting and a Telugu translation of it.
that had been lying there for a long time, he found a small
piece of paper containing a Tamil verse in Bhagavan’s own
handwriting and a Telugu translation of it.
When it was handed over to Bhagavan, he could not
remember whose verse it was and so called me and, after
showing it, asked me whose it was. On scrutiny, I found that it
contained a Tamil verse by Narasimha Shetty about Tiruchuli
written after the grihapravesam ceremony of Sundara
Mandiram in Tiruchuli and a Telugu translation in verse
written by myself. After informing Bhagavan about this I asked
permission to take a copy of it, and he consented.
remember whose verse it was and so called me and, after
showing it, asked me whose it was. On scrutiny, I found that it
contained a Tamil verse by Narasimha Shetty about Tiruchuli
written after the grihapravesam ceremony of Sundara
Mandiram in Tiruchuli and a Telugu translation in verse
written by myself. After informing Bhagavan about this I asked
permission to take a copy of it, and he consented.
After the evening Veda Parayana, I bowed before
Bhagavan and was about to go home when Bhagavan said,
“Where is my paper?†Though he had agreed to my request
to take it home and bring it back the next morning after
copying it, he had doubts whether I would give it back to
him or not. Whenever I see his beautiful handwriting with
round pearl-like, characters on any paper I feel like retaining
the paper with me. Sensing this, Bhagavan asked me to give
the paper back so as to rid me of such desires.
Bhagavan and was about to go home when Bhagavan said,
“Where is my paper?†Though he had agreed to my request
to take it home and bring it back the next morning after
copying it, he had doubts whether I would give it back to
him or not. Whenever I see his beautiful handwriting with
round pearl-like, characters on any paper I feel like retaining
the paper with me. Sensing this, Bhagavan asked me to give
the paper back so as to rid me of such desires.
That night I copied the Telugu verse and also the Tamil
verse in Telugu script on another paper so as to show it to
Bhagavan and then copy it in the Ashram notebook. So when
I went to the Ashram the next morning at 7-30 and bowed
before Bhagavan, he asked me again, “Where is that paper?â€
“Yes, Swami, I have brought it. I have written the Tamil
verse in Telugu script. I shall copy it if you will kindly see
whether what I have copied is right,†said I. Then he saw it
and gave it back to me. I took out the notebook from the
shelf and kept it with me before he came down from the hill.
verse in Telugu script on another paper so as to show it to
Bhagavan and then copy it in the Ashram notebook. So when
I went to the Ashram the next morning at 7-30 and bowed
before Bhagavan, he asked me again, “Where is that paper?â€
“Yes, Swami, I have brought it. I have written the Tamil
verse in Telugu script. I shall copy it if you will kindly see
whether what I have copied is right,†said I. Then he saw it
and gave it back to me. I took out the notebook from the
shelf and kept it with me before he came down from the hill.
He did not see that. As I was about to go out with the paper
and my bag in my hand, Bhagavan said, “Give me back that
paper after copying it. I shall need it.†I felt humiliated at
being asked so many times for the paper. I could not contain
myself and said, “In this writing work, ever so many papers
have passed through my hands and I have not kept a single
one. I have given back every one of them. He himself
(pointing to Rajagopala Iyer) is my witness.†When I said
that, Rajagopala Iyer said, “Yes, yes.†I still could not restrain
my feelings and so said, “This is like the Telugu saying, ‘He
who shouts, rules!’ All are asking and getting the writings of
Bhagavan. If they chance to get such papers they quietly
keep them with themselves. Am I to be misled into forgetting
the Reality by this little piece of paper? I do not want it at all.
and my bag in my hand, Bhagavan said, “Give me back that
paper after copying it. I shall need it.†I felt humiliated at
being asked so many times for the paper. I could not contain
myself and said, “In this writing work, ever so many papers
have passed through my hands and I have not kept a single
one. I have given back every one of them. He himself
(pointing to Rajagopala Iyer) is my witness.†When I said
that, Rajagopala Iyer said, “Yes, yes.†I still could not restrain
my feelings and so said, “This is like the Telugu saying, ‘He
who shouts, rules!’ All are asking and getting the writings of
Bhagavan. If they chance to get such papers they quietly
keep them with themselves. Am I to be misled into forgetting
the Reality by this little piece of paper? I do not want it at all.
I shall give it back straight away.†As I said so, my throat got
choked and tears welled up in my eyes. Unable to contain
myself any longer, I went out, somehow copied it in the book,
gave the book to Bhagavan and the paper into the hands of
Rajagopala Iyer who was standing nearby and in a quivering
tone said, “I have given back the paper to him.â€
With a heart full of compassion Bhagavan said in a soft
tone, “Keep it if you like.†Am I lacking in pride? “Why? These
letters get obliterated and this paper gets torn,†said I, in a
quivering voice. As I was about to sit down in my usual place,
Bhagavan said in a soft voice, “Is the Padyam (that is composed
by you) with you?†Holding my breath I merely said, “Yes.â€
Though outwardly I appeared unconcerned, inwardly desire
was tormenting me.
choked and tears welled up in my eyes. Unable to contain
myself any longer, I went out, somehow copied it in the book,
gave the book to Bhagavan and the paper into the hands of
Rajagopala Iyer who was standing nearby and in a quivering
tone said, “I have given back the paper to him.â€
With a heart full of compassion Bhagavan said in a soft
tone, “Keep it if you like.†Am I lacking in pride? “Why? These
letters get obliterated and this paper gets torn,†said I, in a
quivering voice. As I was about to sit down in my usual place,
Bhagavan said in a soft voice, “Is the Padyam (that is composed
by you) with you?†Holding my breath I merely said, “Yes.â€
Though outwardly I appeared unconcerned, inwardly desire
was tormenting me.
Two or three years ago, when Bhagavan composed a
verse people vied with one other in getting it written in
Bhagavan’s own hand. Some of them grabbed at the
opportunity of securing his letters, hid them and refused to
surrender them when asked. Seeing all this, and so as not to
arouse such desires in me, I wrote a Telugu verse and
contented myself with it.
verse people vied with one other in getting it written in
Bhagavan’s own hand. Some of them grabbed at the
opportunity of securing his letters, hid them and refused to
surrender them when asked. Seeing all this, and so as not to
arouse such desires in me, I wrote a Telugu verse and
contented myself with it.
Verse:
Vü≤eÌ€<äs¡≈£iÌ‚+&eÌ=""
qø£aÌŠs¡dü«s¡÷|üâ„+&EÌyOÌ’ j·T\s¡T iÌ€qTï
>∑s¡àyêdüqeTdüø£ # ̊" >±+#· ̋Òø£
Vü≤düOÌ‚ *œ‘êø£aÌŠs¡eTT >√s¡ q>∑THOÌ s¡eTD ˆˆ
You who are always present in the shape of Indestructible
Being in this lotus heart, is it proper to ask for a
handwritten letter unable to see the Reality because of the
veil of karma vasana?
If only, some time or other, the eyes are washed so as
to remove the veil, the akshara swarupa (the form of the
imperishable spirit) will be clearly seen. That letter (akshara)
will not get wiped out. That paper (lotus heart) will not get
torn. It is more than enough if this aksharam is given away to
those who can shout and the veil on the eyes of the voiceless
child is removed. The child will then look after itself. The
title of “Bhava Roga Bhishagvara†(the eminent doctor for the
disease of mundane existence) is already there. Will he now
live up to his title? Let us see. There is however one thing.
Vü≤eÌ€<äs¡≈£iÌ‚+&eÌ=""
qø£aÌŠs¡dü«s¡÷|üâ„+&EÌyOÌ’ j·T\s¡T iÌ€qTï
>∑s¡àyêdüqeTdüø£ # ̊" >±+#· ̋Òø£
Vü≤düOÌ‚ *œ‘êø£aÌŠs¡eTT >√s¡ q>∑THOÌ s¡eTD ˆˆ
You who are always present in the shape of Indestructible
Being in this lotus heart, is it proper to ask for a
handwritten letter unable to see the Reality because of the
veil of karma vasana?
If only, some time or other, the eyes are washed so as
to remove the veil, the akshara swarupa (the form of the
imperishable spirit) will be clearly seen. That letter (akshara)
will not get wiped out. That paper (lotus heart) will not get
torn. It is more than enough if this aksharam is given away to
those who can shout and the veil on the eyes of the voiceless
child is removed. The child will then look after itself. The
title of “Bhava Roga Bhishagvara†(the eminent doctor for the
disease of mundane existence) is already there. Will he now
live up to his title? Let us see. There is however one thing.
He is continuously administering medicine to all. And the
dimness in the eyes is getting reduced little by little.
dimness in the eyes is getting reduced little by little.
(72) UPADESA SARAM — UNNADHI NALUPADHI
Prev Next 27th August, 1946
Sri Bhagavan himself wrote and kept in Telugu
characters the Malayalam version of Upadesa Saram, known
as Kummi Pattu. In 1944, I took it from Bhagavan saying I
would make a copy of it. As I was returning the original
after copying it in my note book, a devotee said to Bhagavan
thus: “Bhagavan wrote Upadesa Saram only when
Muruganar wrote about the lilas of Lord Siva — about Siva
blessing the tapasvis of Daruka Vana, isn’t that so?â€
Bhagavan said: “Yes, what he wrote was not merely about
the story of the Daruka Vana tapasvis. He thought of writing
about all the Avatars of the Lord as applying to me, in one
hundred verses. He took up the folk song of ‘Undeepara’ for
the purpose and wrote up to seventy verses. Towards the end
of those seventy verses he wrote about the story of the tapasvis
of Daruka Vana and then requested me to write the remaining
thirty verses as they pertain to upadesa (teaching). ‘You have
done everything. What is there for me to do? You had better
write that also,’ I said, but he did not write them for a long
time. He insisted on my writing them, saying that he did not
know anything about the upadesa portion of it and that
Bhagavan alone could write them. What was I to do? I had
no alternative but to write. After writing those thirty verses,
we called them ‘Upadesa Undiyar’. When that was done, Yogi
Ramiah said he did not know Tamil and so pressed me to
write them in Telugu, and so I wrote them in dwipada. After
that, Nayana said, ‘What about Sanskrit?’ I agreed and wrote
them in Sanskrit also. After I had written them in those three
languages, Kunjuswami, Ramakrishna and others requested
me to write them in Malayalam also, and hence I wrote them
in Kummi Pattu style in Malayalam.â€
“So the original is the Tamil, next is the Telugu, then
the Sanskrit and finally the Malayalam version, isn’t it?†I
asked and Bhagavan said, “Yes.†I then continued, “As soon
as Nayana saw those ‘Upadesa Saram’ slokas, it seems he wrote
a light commentary on them?†“Yes, he was then in Mango
Tree (choota) Cave. I wrote the slokas and sent them to him.
Sri Bhagavan himself wrote and kept in Telugu
characters the Malayalam version of Upadesa Saram, known
as Kummi Pattu. In 1944, I took it from Bhagavan saying I
would make a copy of it. As I was returning the original
after copying it in my note book, a devotee said to Bhagavan
thus: “Bhagavan wrote Upadesa Saram only when
Muruganar wrote about the lilas of Lord Siva — about Siva
blessing the tapasvis of Daruka Vana, isn’t that so?â€
Bhagavan said: “Yes, what he wrote was not merely about
the story of the Daruka Vana tapasvis. He thought of writing
about all the Avatars of the Lord as applying to me, in one
hundred verses. He took up the folk song of ‘Undeepara’ for
the purpose and wrote up to seventy verses. Towards the end
of those seventy verses he wrote about the story of the tapasvis
of Daruka Vana and then requested me to write the remaining
thirty verses as they pertain to upadesa (teaching). ‘You have
done everything. What is there for me to do? You had better
write that also,’ I said, but he did not write them for a long
time. He insisted on my writing them, saying that he did not
know anything about the upadesa portion of it and that
Bhagavan alone could write them. What was I to do? I had
no alternative but to write. After writing those thirty verses,
we called them ‘Upadesa Undiyar’. When that was done, Yogi
Ramiah said he did not know Tamil and so pressed me to
write them in Telugu, and so I wrote them in dwipada. After
that, Nayana said, ‘What about Sanskrit?’ I agreed and wrote
them in Sanskrit also. After I had written them in those three
languages, Kunjuswami, Ramakrishna and others requested
me to write them in Malayalam also, and hence I wrote them
in Kummi Pattu style in Malayalam.â€
“So the original is the Tamil, next is the Telugu, then
the Sanskrit and finally the Malayalam version, isn’t it?†I
asked and Bhagavan said, “Yes.†I then continued, “As soon
as Nayana saw those ‘Upadesa Saram’ slokas, it seems he wrote
a light commentary on them?†“Yes, he was then in Mango
Tree (choota) Cave. I wrote the slokas and sent them to him.
Telling the people around him, ‘Can we write even one sloka
like this?’ he wrote a light commentary on the slokas on a day
when there was an eclipse. They were published in 1928,â€
said Bhagavan.
like this?’ he wrote a light commentary on the slokas on a day
when there was an eclipse. They were published in 1928,â€
said Bhagavan.
I then asked, “How was ‘Unnadhi Nalubadhi’ written?â€
“I had to write that also in Tamil at Muruganar’s pressing
request. Yogi Ramiah too was there at the time. He requested
me to write at least the bhava (purport) in Telugu and so I
wrote it in prose. After that Madhava said, ‘What about
Malayalam?’ I said yes and wrote it in that language also in
kili (metre). That will be like a seesamalika verse. That also I
wrote in the Telugu script. You may make a copy of it if you
like,†said Bhagavan.
“I had to write that also in Tamil at Muruganar’s pressing
request. Yogi Ramiah too was there at the time. He requested
me to write at least the bhava (purport) in Telugu and so I
wrote it in prose. After that Madhava said, ‘What about
Malayalam?’ I said yes and wrote it in that language also in
kili (metre). That will be like a seesamalika verse. That also I
wrote in the Telugu script. You may make a copy of it if you
like,†said Bhagavan.
“Why didn’t Bhagavan write it in Sanskrit?†I asked.
Bhagavan said, “At that time, Nayana, Lakshmana Sarma
and others were here. So I left it to them. Why should I
worry, I thought, and so kept quiet.†I asked, “Did Nayana
write the Sanskrit slokas for ‘Unnadhi Nalubadhi’ at that
time?†Bhagavan said, “No, at the time of writing the verses,
Muruganar and myself were arranging them suitably when
Nayana gave us his advice but did not write the slokas. He
went away to Sirsi after that. While he was there, Viswanathan
and Kapali went and stayed with him for some time.
and others were here. So I left it to them. Why should I
worry, I thought, and so kept quiet.†I asked, “Did Nayana
write the Sanskrit slokas for ‘Unnadhi Nalubadhi’ at that
time?†Bhagavan said, “No, at the time of writing the verses,
Muruganar and myself were arranging them suitably when
Nayana gave us his advice but did not write the slokas. He
went away to Sirsi after that. While he was there, Viswanathan
and Kapali went and stayed with him for some time.
Meanwhile, Lakshmana Sarma wrote slokas for ‘Unnadhi
Nalubadhi’. The same were forwarded to Nayana, to return
them duly edited. Seeing that, Nayana said he could as well
write the slokas himself rather than correct them, and so
returned them as they were. Subsequently with the help of
Viswanathan and Kapali he wrote slokas to conform exactly
to the Tamil verses and sent them. The former, however,
remained as it was while Nayana’s was published under the
title ‘Sad Darshanam’. Things happen as they should. What
can we do? In accordance with that Sanskrit translation,
Kapali wrote his commentary in English and in Sanskrit.
Nalubadhi’. The same were forwarded to Nayana, to return
them duly edited. Seeing that, Nayana said he could as well
write the slokas himself rather than correct them, and so
returned them as they were. Subsequently with the help of
Viswanathan and Kapali he wrote slokas to conform exactly
to the Tamil verses and sent them. The former, however,
remained as it was while Nayana’s was published under the
title ‘Sad Darshanam’. Things happen as they should. What
can we do? In accordance with that Sanskrit translation,
Kapali wrote his commentary in English and in Sanskrit.
After that Viswanathan translated it into Tamil.â€
“How did the Anubandham (Supplement) happen to be
written?†I asked. “I did not write it for any particular reason.
“How did the Anubandham (Supplement) happen to be
written?†I asked. “I did not write it for any particular reason.
As and when somebody wanted a verse I wrote one, and all of
them were added on as a supplement. For the first publication,
there were only 30 verses. Afterwards, they became 40. Even
they were written only in the first instance. Subsequently I wrote
them in Telugu and then in Malayalam. Some of the slokas are
from those written by great people in olden days and some by
Lakshmana Sarma who followed the prose written by me,†said
Bhagavan. “Some of the slokas are written by Bhagavan also?†I
said. “I must have written only two or three,†said Bhagavan.
them were added on as a supplement. For the first publication,
there were only 30 verses. Afterwards, they became 40. Even
they were written only in the first instance. Subsequently I wrote
them in Telugu and then in Malayalam. Some of the slokas are
from those written by great people in olden days and some by
Lakshmana Sarma who followed the prose written by me,†said
Bhagavan. “Some of the slokas are written by Bhagavan also?†I
said. “I must have written only two or three,†said Bhagavan.
“Bhagavan must have written some of the Telugu verses also,â€
I said. “Yes, there must be some. If you like, look at the
manuscript. You will see the details,†said Bhagavan.
I said. “Yes, there must be some. If you like, look at the
manuscript. You will see the details,†said Bhagavan.
(73) THE ‘I’ IS THE MIND ITSELF
Prev Next 28th August, 1946
This morning an Andhra gentleman questioned
Bhagavan: “You say the important thing to do is to enquire
and find out who I am, but how is one to find it out? Are we to
do japam saying, ‘Who am I? Who am I?’ or should we repeat,
‘Neti’ (not this)? I want to know the exact method, Swami.â€
After waiting for a while Bhagavan said, “What is there to
find out? Who is to find out? There must be some one to find
out, mustn’t there? Who is that someone? Where has that
someone come from? That is the thing to find out first.â€
That questioner said, again, “Should there not be some
sadhana to find out who one’s self is? Which sadhana will be
useful?†“Yes, it is that that has to be found out. If you ask
where to see, we should say, look within. What is its shape,
how was it born, and where was it born; that is what you
have to see or enquire,†said Bhagavan. The questioner asked
again, “If we ask where this ‘I’ is born, the ancients say, it is
in the heart. How could we see that?â€
“Yes, we have to see the heart itself. If you want to see
it, the mind must get submerged completely. It is no use
doing japam with the words, ‘Who am I? Who am I?’ nor by
repeating the words ‘Neti, Neti’,†said Bhagavan. When the
questioner said, that was exactly what he was unable to do,
Bhagavan replied, “Yes, that is so. That is the difficulty. We
always exist and are in all places. This body and all other
attendant things are gathered around us by ourselves only.
This morning an Andhra gentleman questioned
Bhagavan: “You say the important thing to do is to enquire
and find out who I am, but how is one to find it out? Are we to
do japam saying, ‘Who am I? Who am I?’ or should we repeat,
‘Neti’ (not this)? I want to know the exact method, Swami.â€
After waiting for a while Bhagavan said, “What is there to
find out? Who is to find out? There must be some one to find
out, mustn’t there? Who is that someone? Where has that
someone come from? That is the thing to find out first.â€
That questioner said, again, “Should there not be some
sadhana to find out who one’s self is? Which sadhana will be
useful?†“Yes, it is that that has to be found out. If you ask
where to see, we should say, look within. What is its shape,
how was it born, and where was it born; that is what you
have to see or enquire,†said Bhagavan. The questioner asked
again, “If we ask where this ‘I’ is born, the ancients say, it is
in the heart. How could we see that?â€
“Yes, we have to see the heart itself. If you want to see
it, the mind must get submerged completely. It is no use
doing japam with the words, ‘Who am I? Who am I?’ nor by
repeating the words ‘Neti, Neti’,†said Bhagavan. When the
questioner said, that was exactly what he was unable to do,
Bhagavan replied, “Yes, that is so. That is the difficulty. We
always exist and are in all places. This body and all other
attendant things are gathered around us by ourselves only.
There is no difficulty in gathering them. The real difficulty
is in throwing them out. We find it difficult to see what is
inhering in us and what is foreign to us. See, what a great
tragedy it is!†said Bhagavan.
is in throwing them out. We find it difficult to see what is
inhering in us and what is foreign to us. See, what a great
tragedy it is!†said Bhagavan.
Some time ago, when a Bengali youth asked similar
questions, Bhagavan explained to him at great length. His
doubts not being cleared, that youth asked, “You say that
the Self is present at all times and at all places. Where
exactly is that ‘I’?†Bhagavan replied with a smile, “When
I say you are present at all times and at all places and you
ask where is that ‘I’, it is something like asking, when you
are in Tiruvannamalai, ‘Where is Tiruvannamalai?’ When
you are everywhere, where are you to search? The real
delusion is the feeling that you are the body. When you
get rid of that delusion, what remains is your Self. You
should search for a thing which is not with you but where
is the need to search for a thing which is always with you?
All sadhanas are for getting rid of the delusion that you
are the body. The knowledge that ‘I am’ is always there:
call it Atma, or Paramatma or whatever you like. One should
get rid of the idea that ‘I am the body’. There is no need
to search for that ‘I’ that is the self. That Self is all-
pervading.â€
As an illustration of this, I give hereunder the words of
Bhagavan in “Unnadhi Nalupadhiâ€:
Without the Self where is time and where is space? If we
are the body, we have to be bound by time and space. Are
we the body? We are one and identical now, then and
always; here, there and everywhere. So, we are existent,
without time and space.â€
Reality in Forty Verses, verse 16
questions, Bhagavan explained to him at great length. His
doubts not being cleared, that youth asked, “You say that
the Self is present at all times and at all places. Where
exactly is that ‘I’?†Bhagavan replied with a smile, “When
I say you are present at all times and at all places and you
ask where is that ‘I’, it is something like asking, when you
are in Tiruvannamalai, ‘Where is Tiruvannamalai?’ When
you are everywhere, where are you to search? The real
delusion is the feeling that you are the body. When you
get rid of that delusion, what remains is your Self. You
should search for a thing which is not with you but where
is the need to search for a thing which is always with you?
All sadhanas are for getting rid of the delusion that you
are the body. The knowledge that ‘I am’ is always there:
call it Atma, or Paramatma or whatever you like. One should
get rid of the idea that ‘I am the body’. There is no need
to search for that ‘I’ that is the self. That Self is all-
pervading.â€
As an illustration of this, I give hereunder the words of
Bhagavan in “Unnadhi Nalupadhiâ€:
Without the Self where is time and where is space? If we
are the body, we have to be bound by time and space. Are
we the body? We are one and identical now, then and
always; here, there and everywhere. So, we are existent,
without time and space.â€
Reality in Forty Verses, verse 16
(74) THE GOLDEN JUBILEE FESTIVITIES
Prev Next 8th September, 1946
Some friends requested me to write about the festivities
connected with the Golden Jubilee that was celebrated on
1st September and so I am writing this letter. In this
connection, even the people actively connected with the
celebrations do not remember exactly what all was done.
Some friends requested me to write about the festivities
connected with the Golden Jubilee that was celebrated on
1st September and so I am writing this letter. In this
connection, even the people actively connected with the
celebrations do not remember exactly what all was done.
That being so, is it possible for a person of the weaker sex,
who is only a mere observer, to know and understand all
that was done? I am however venturing to write about it,
bearing in mind what is stated by the author of Bhagavatham,
when he wrote: “I shall expound to the extent I have seen
or known or have heard from men of wisdom.â€
About twenty days before the date of the celebrations,
the Saravadhikari returned from Madras. About a month had
elapsed by then, since he had gone to Madurai also. It seems
soon after he reached Madras several devotees met and made
plans for the celebrations, but until he returned to
Tiruvannamalai the preparations for the celebrations were
not very much in evidence. I do not know if anyone was
working hard elsewhere for the publication of the Souvenir
in English but so far as the people in the hall were concerned
no one appeared very keen about the celebrations. Only to
satisfy the devotees’ request, Bhagavan pretended to
rummage old records so as to collect all Sanskrit slokas for
translation into English. As soon as the Sarvadhikari arrived,
preparations began in right earnest. There is no knowing
what deliberations were held in the office or on whose
persuasion it was, but they began erecting a big thatched
shed adjacent to the hall on the hill side. For the past one
month, Krishnaswami had been feeling weak and run down.
who is only a mere observer, to know and understand all
that was done? I am however venturing to write about it,
bearing in mind what is stated by the author of Bhagavatham,
when he wrote: “I shall expound to the extent I have seen
or known or have heard from men of wisdom.â€
About twenty days before the date of the celebrations,
the Saravadhikari returned from Madras. About a month had
elapsed by then, since he had gone to Madurai also. It seems
soon after he reached Madras several devotees met and made
plans for the celebrations, but until he returned to
Tiruvannamalai the preparations for the celebrations were
not very much in evidence. I do not know if anyone was
working hard elsewhere for the publication of the Souvenir
in English but so far as the people in the hall were concerned
no one appeared very keen about the celebrations. Only to
satisfy the devotees’ request, Bhagavan pretended to
rummage old records so as to collect all Sanskrit slokas for
translation into English. As soon as the Sarvadhikari arrived,
preparations began in right earnest. There is no knowing
what deliberations were held in the office or on whose
persuasion it was, but they began erecting a big thatched
shed adjacent to the hall on the hill side. For the past one
month, Krishnaswami had been feeling weak and run down.
However, as soon as the work on the shed was started, his
weakness appears to have disappeared and he got enormous
strength. He took an active part, climbing up the ladder,
stitching the palm leaves together and doing all such work.
weakness appears to have disappeared and he got enormous
strength. He took an active part, climbing up the ladder,
stitching the palm leaves together and doing all such work.
The pandal was erected. They said the floor must be
cemented. For watering the place, ramming in poles and
doing sundry work, he appeared to have got the strength of
a giant. It is said that Hanuman was originally sitting quiet
like a bird with his tail tucked under him, but when he heard
that the ocean had to be crossed, he assumed viswarupa (body
of enormous proportions) and did all the work required.
cemented. For watering the place, ramming in poles and
doing sundry work, he appeared to have got the strength of
a giant. It is said that Hanuman was originally sitting quiet
like a bird with his tail tucked under him, but when he heard
that the ocean had to be crossed, he assumed viswarupa (body
of enormous proportions) and did all the work required.
This is an illustration of the saying that God’s devotees get
inspired and do all types of work for the good of others
when occasion arises.
inspired and do all types of work for the good of others
when occasion arises.
You remember, you came here about twenty days ago
and took away with you the songs and essays of Sri Chinta
Dikshitulu and my “Gobbi†song saying you would get them
printed before the Golden Jubilee. After that, Muruganar
and some other devotees wrote some songs and verses and
sent them for printing. The commentary on Sri Ramana Gita
written in Sanskrit by Kapali Sastri was received duly printed.
and took away with you the songs and essays of Sri Chinta
Dikshitulu and my “Gobbi†song saying you would get them
printed before the Golden Jubilee. After that, Muruganar
and some other devotees wrote some songs and verses and
sent them for printing. The commentary on Sri Ramana Gita
written in Sanskrit by Kapali Sastri was received duly printed.
Invitation cards in English with fifty gold stars printed around
them were sent out to devotees.
them were sent out to devotees.
Fifty years ago, a day before Gokulashtami, it seems
Bhagavan reached Araiyaninallur. That was a Sunday. On
Monday, i.e., on Ashtami day, he had a hearty meal at the
house of Muthukrishna Bhagavathar in Kilur and stepped
into Arunachala Kshetram, on the morning of Navami,
Tuesday. From that day till now, it is a well known fact that
he has not moved out of this place. That was the 1st of
September, 1896. To enable people in other continents as
well to celebrate the event according to the Gregorian
calendar, the 1st of September was fixed for the Golden
Jubilee celebration.
Bhagavan reached Araiyaninallur. That was a Sunday. On
Monday, i.e., on Ashtami day, he had a hearty meal at the
house of Muthukrishna Bhagavathar in Kilur and stepped
into Arunachala Kshetram, on the morning of Navami,
Tuesday. From that day till now, it is a well known fact that
he has not moved out of this place. That was the 1st of
September, 1896. To enable people in other continents as
well to celebrate the event according to the Gregorian
calendar, the 1st of September was fixed for the Golden
Jubilee celebration.
According to Hindu traditions, the day after Gokulashtami
should be deemed to be the day of the Golden Jubilee
celebrations. We do not know the ways of Providence but
this year too Gokulashtami happened to be on a Monday (19th
August 1946). The next day was a Tuesday. According to
Tamil traditions, Ramaswami Iyer and others said that that
was the day for the celebrations, and so he along with some
other devotees wrote some songs and verses in Tamil and
recited them. Sri Sambasiva Rao said that according to
Telugu traditions, Navami lasted till Wednesday and so the
fifty years were completed only on the 21st and, so saying,
he wrote an old sloka and a padyam from the Bhagavatham,
beginning with, “Nee pada kamala sevayu†(in the service of
your lotus feet) and placed it before Bhagavan. Another
person composed padyams, songs and essays and began
reading them. That Stotra Parayana (recitations of prayers in
verse) was continued until two days ago.
should be deemed to be the day of the Golden Jubilee
celebrations. We do not know the ways of Providence but
this year too Gokulashtami happened to be on a Monday (19th
August 1946). The next day was a Tuesday. According to
Tamil traditions, Ramaswami Iyer and others said that that
was the day for the celebrations, and so he along with some
other devotees wrote some songs and verses in Tamil and
recited them. Sri Sambasiva Rao said that according to
Telugu traditions, Navami lasted till Wednesday and so the
fifty years were completed only on the 21st and, so saying,
he wrote an old sloka and a padyam from the Bhagavatham,
beginning with, “Nee pada kamala sevayu†(in the service of
your lotus feet) and placed it before Bhagavan. Another
person composed padyams, songs and essays and began
reading them. That Stotra Parayana (recitations of prayers in
verse) was continued until two days ago.
The railway strike commenced on the 23rd. We were
wondering how the devotees could come here. Some came
to Katpadi already on the 29th and somehow managed to
come by bus or lorry. On Chathurthi (fourth day of lunar
month), puja for Vinayaka was performed in the temple. By
the side of the shed, which was named as ‘Jubilee Hall’, a
huge pandal was erected which looked very much like a
marriage pandal. Some said it would be good if a garland of
green leaves was tied around the sofa and decorated.
wondering how the devotees could come here. Some came
to Katpadi already on the 29th and somehow managed to
come by bus or lorry. On Chathurthi (fourth day of lunar
month), puja for Vinayaka was performed in the temple. By
the side of the shed, which was named as ‘Jubilee Hall’, a
huge pandal was erected which looked very much like a
marriage pandal. Some said it would be good if a garland of
green leaves was tied around the sofa and decorated.
All the speakers came by bus by 9 o’clock at night. The
celebrations are to commence next morning. We discussed
them till late into the night and then went to sleep. When we
went to the Ashram in the early morning by 5 o’clock as
usual, “Na karmana†was already being recited. It seems they
started the routine an hour earlier than usual. The Ashram
Vidyarthis (students) brought the articles for puja, placed them
before Bhagavan and, after bowing before him, took them
into the temple. Upbraiding ourselves for our carelessness,
we went into the pandal and were surprised to find that it
was already beautifully decorated. All around the whole of
the shed, a red cloth with folds was tied, along with garlands
of green mango leaves, flowers and many other decorative
things. Recently the Rani of Baroda sent sarees full of jaree
(silver lacing) to decorate the Goddess in the temple. All those
sarees were spread over the stone sofa, which was on the
northern side of that parnasala (thatched shed) named Jubilee
Hall, so as to give it the shape of a mandir. The silver-laced
sarees were shining brilliantly because of the lights. When I
asked one of the devotees whether the sarees were not meant
for decorating the goddess in the temple, he said that that
decoration could be done only after decorating Bhagavan’s
sofa. Another devotee said that the idea was excellent.
celebrations are to commence next morning. We discussed
them till late into the night and then went to sleep. When we
went to the Ashram in the early morning by 5 o’clock as
usual, “Na karmana†was already being recited. It seems they
started the routine an hour earlier than usual. The Ashram
Vidyarthis (students) brought the articles for puja, placed them
before Bhagavan and, after bowing before him, took them
into the temple. Upbraiding ourselves for our carelessness,
we went into the pandal and were surprised to find that it
was already beautifully decorated. All around the whole of
the shed, a red cloth with folds was tied, along with garlands
of green mango leaves, flowers and many other decorative
things. Recently the Rani of Baroda sent sarees full of jaree
(silver lacing) to decorate the Goddess in the temple. All those
sarees were spread over the stone sofa, which was on the
northern side of that parnasala (thatched shed) named Jubilee
Hall, so as to give it the shape of a mandir. The silver-laced
sarees were shining brilliantly because of the lights. When I
asked one of the devotees whether the sarees were not meant
for decorating the goddess in the temple, he said that that
decoration could be done only after decorating Bhagavan’s
sofa. Another devotee said that the idea was excellent.
Nothing had been done at nine the previous night. So if by
five the next morning all that decoration had been done, we
must conclude that the devotees did not sleep at all the whole
night. We do not know how other devotees arrived during
the night but by morning they were all seated in groups in
several places with all their belongings.
five the next morning all that decoration had been done, we
must conclude that the devotees did not sleep at all the whole
night. We do not know how other devotees arrived during
the night but by morning they were all seated in groups in
several places with all their belongings.
Bhagavan finished his bath and breakfast by 6-30 a.m.
and went towards Arunachala. By the time he returned,
Krishnaswami had already spread over the stone sofa pure
khaddar clothes and covered the seat with a newly purchased
cloth bearing the picture of the spinning wheel and the
tricolour flag. It is no exaggeration to say that it was attractive
because of its simplicity and also because the flag is a symbol
of our national honour, in the midst of the splendour of the
varied decorations. It is interesting to note that it was on a
similar day of September that Jawaharlal Nehru became the
Prime Minister of India.
Krishnaswami had already spread over the stone sofa pure
khaddar clothes and covered the seat with a newly purchased
cloth bearing the picture of the spinning wheel and the
tricolour flag. It is no exaggeration to say that it was attractive
because of its simplicity and also because the flag is a symbol
of our national honour, in the midst of the splendour of the
varied decorations. It is interesting to note that it was on a
similar day of September that Jawaharlal Nehru became the
Prime Minister of India.
By seven o’clock, Bhagavan was sitting on the sofa in
his usual loincloth with his radiant smile, to bless his devotees.
his usual loincloth with his radiant smile, to bless his devotees.
His gracious and benevolent look made all the devotees
happy. It was indeed a great privilege to see him on that day.
happy. It was indeed a great privilege to see him on that day.
In olden days, Valmiki, Vyasa and other great authors told
us how God Himself came down to this world in the shape
of Avatars like Rama and Krishna to establish dharma from
time to time — “Dharma samsthapanarthaya sambhavami yuge
yuge†(for establishing Dharma, righteousness, on a firm
footing, I am born from age to age; Gita IV-8). Today we are
lucky in having a similar fortune. An Avatara Purusha,
Jagadguru, Sri Ramana Paramatma has been staying in
Arunachala Kshetra for the last fifty years and has been
purifying the souls of people by his mere looks. To those
who serve him with undivided bhakti he can with his silent
teaching remove the worldly bonds and give moksha. Our
duty is to serve him instead of wasting precious time on trifles.
us how God Himself came down to this world in the shape
of Avatars like Rama and Krishna to establish dharma from
time to time — “Dharma samsthapanarthaya sambhavami yuge
yuge†(for establishing Dharma, righteousness, on a firm
footing, I am born from age to age; Gita IV-8). Today we are
lucky in having a similar fortune. An Avatara Purusha,
Jagadguru, Sri Ramana Paramatma has been staying in
Arunachala Kshetra for the last fifty years and has been
purifying the souls of people by his mere looks. To those
who serve him with undivided bhakti he can with his silent
teaching remove the worldly bonds and give moksha. Our
duty is to serve him instead of wasting precious time on trifles.
This Golden Jubilee itself proclaims that for fifty years now
he has been occupying the exalted position of a Guru. Many
devotees say this is a golden age or a new age. All these days
many fortunate people secured his grace, drank the nectar
of peace and became blessed ones. Many more are likely to
gain his blessings thus. Till now my eyes have not been
opened to know in fullness his real greatness. There will be
many like me, who do not know how this personification of
kindness is giving us various occasions to serve him. Of all
these occasions, it occurs to me, this Golden Jubilee is the
greatest. Even now, I do not know how to serve this great
Sage, how to pray to him and how to worship him. When he
who is omnipresent, who is omniscient and who is
incomprehensible comes here in human form what can we
give him and how could we satisfy him? The real worship of
him is to be in mouna (silence). As that type of worship is
beyond my reach. I am always staying at a distance, hoping
against hope that I may gain salvation by touching the dust
of his feet and by satisfying myself with that only. What else
is there to wish for except that he should live with us like
this for long, giving the benefit of his grace to the true seekers
of knowledge and saving their souls by his kindness and
blessings.
he has been occupying the exalted position of a Guru. Many
devotees say this is a golden age or a new age. All these days
many fortunate people secured his grace, drank the nectar
of peace and became blessed ones. Many more are likely to
gain his blessings thus. Till now my eyes have not been
opened to know in fullness his real greatness. There will be
many like me, who do not know how this personification of
kindness is giving us various occasions to serve him. Of all
these occasions, it occurs to me, this Golden Jubilee is the
greatest. Even now, I do not know how to serve this great
Sage, how to pray to him and how to worship him. When he
who is omnipresent, who is omniscient and who is
incomprehensible comes here in human form what can we
give him and how could we satisfy him? The real worship of
him is to be in mouna (silence). As that type of worship is
beyond my reach. I am always staying at a distance, hoping
against hope that I may gain salvation by touching the dust
of his feet and by satisfying myself with that only. What else
is there to wish for except that he should live with us like
this for long, giving the benefit of his grace to the true seekers
of knowledge and saving their souls by his kindness and
blessings.
I shall describe to you in another letter what all had
happened from 7 o’clock in the morning to 7-15 at night.
happened from 7 o’clock in the morning to 7-15 at night.
(75) THE GOLDEN JUBILEE CELEBRATIONS
Prev Next 9th September, 1946
In yesterday’s letter, I wrote to you in general about
the Golden Jubilee festivities. I am writing to you in this
letter a summary of all that was done on that day from
7 a.m. to 7-15 p.m.
In yesterday’s letter, I wrote to you in general about
the Golden Jubilee festivities. I am writing to you in this
letter a summary of all that was done on that day from
7 a.m. to 7-15 p.m.
The morning programme began at 7-15 a.m. with Uma
and other punyasthrees (married ladies) bringing a milk pot,
singing bhajans and placing the pot at the feet of Bhagavan.
and other punyasthrees (married ladies) bringing a milk pot,
singing bhajans and placing the pot at the feet of Bhagavan.
After that, several devotees read essays, songs and verses
written by them in Sanskrit, Tamil, Telugu, Kanarese, English
and Urdu. This stotra (praise of the Lord) continued with
short intervals till about 2 p.m. There were musical concerts
by Budalur Krishnamurthy Sastry from 8-30 to 9-30 a.m.,
rest from 9-45 to 10-00, puja and arati in Mathrubhuteswara
Temple from 10-15. At 11 o’clock inmates of the Ashram
brought prasadam from Arunachala Temple and placed it
before Bhagavan with great devotion. Then there was rest
from 11 a.m. to 12 noon.
written by them in Sanskrit, Tamil, Telugu, Kanarese, English
and Urdu. This stotra (praise of the Lord) continued with
short intervals till about 2 p.m. There were musical concerts
by Budalur Krishnamurthy Sastry from 8-30 to 9-30 a.m.,
rest from 9-45 to 10-00, puja and arati in Mathrubhuteswara
Temple from 10-15. At 11 o’clock inmates of the Ashram
brought prasadam from Arunachala Temple and placed it
before Bhagavan with great devotion. Then there was rest
from 11 a.m. to 12 noon.
Devotees requested Bhagavan to take rest as usual till 2
p.m., but would he agree? No sooner had he taken his food,
he sat on his sofa as usual. As a number of people had come
long distances for his darshan and it was possible they might
go away disappointed for want of time, he did not mind his
bodily discomfort and out of his abundant love and grace he
began giving them darshan without taking his usual rest.
p.m., but would he agree? No sooner had he taken his food,
he sat on his sofa as usual. As a number of people had come
long distances for his darshan and it was possible they might
go away disappointed for want of time, he did not mind his
bodily discomfort and out of his abundant love and grace he
began giving them darshan without taking his usual rest.
Many people went home thinking that there would not
be Bhagavan’s darshan till 2 p.m. When after food I came
there, Bhagavan was already sitting on the sofa in the shed,
in his resplendent glory, surrounded by all the devotees.
be Bhagavan’s darshan till 2 p.m. When after food I came
there, Bhagavan was already sitting on the sofa in the shed,
in his resplendent glory, surrounded by all the devotees.
The stotras were being recited one after another. You
cannot compare this great Sage with any emperor or god.
cannot compare this great Sage with any emperor or god.
That is so because if you go for the darshan of an emperor
there will be many impediments, and recommendations are
required from many people. As for darshan of the gods, if
you go to Vaikuntam, Jaya and Vijaya will be there at the gate
and will say that it is not the proper time and ask you to go
away. If you go to Kailasa the same thing is done by the
pramathaganas (the servants of Siva). Here it is different; there
is only one rule. No one should be obstructed from having
darshan at any time — even animals and birds. Who is there
equal to this great personification of kindness! He alone is
equal to Himself.
there will be many impediments, and recommendations are
required from many people. As for darshan of the gods, if
you go to Vaikuntam, Jaya and Vijaya will be there at the gate
and will say that it is not the proper time and ask you to go
away. If you go to Kailasa the same thing is done by the
pramathaganas (the servants of Siva). Here it is different; there
is only one rule. No one should be obstructed from having
darshan at any time — even animals and birds. Who is there
equal to this great personification of kindness! He alone is
equal to Himself.
In the afternoon from 2 o’clock onwards, people
assembled there occupying every inch of space. The
volunteers were silently arranging to seat them all
comfortably. The Jubilee Hall presented the appearance of
the durbar hall of an emperor. At 2 o’clock the Jubilee
Souvenir was presented, and after that the brahmin pandits
came there with Purna Kumbha (a vessel full of water) reciting
Vedas, and thereafter there was the reading of an essay from
the Hindi Prachar Sabha. The loud speaker was then installed
and addresses were presented in Telugu on behalf of the
Arya Vysya Samajam and in Tamil on behalf of Muniswamy
Chetty Brothers. After that the lectures began.
assembled there occupying every inch of space. The
volunteers were silently arranging to seat them all
comfortably. The Jubilee Hall presented the appearance of
the durbar hall of an emperor. At 2 o’clock the Jubilee
Souvenir was presented, and after that the brahmin pandits
came there with Purna Kumbha (a vessel full of water) reciting
Vedas, and thereafter there was the reading of an essay from
the Hindi Prachar Sabha. The loud speaker was then installed
and addresses were presented in Telugu on behalf of the
Arya Vysya Samajam and in Tamil on behalf of Muniswamy
Chetty Brothers. After that the lectures began.
The Chairman of the meeting was Sri C. S. Kuppuswami
Iyer, a Judge of the Madras High Court. After his opening
address in English an essay written by Sir S. Radhakrishnan
was read out by Sri T. K. Doraiswamy Iyer. That essay was
received just then by post.
Iyer, a Judge of the Madras High Court. After his opening
address in English an essay written by Sir S. Radhakrishnan
was read out by Sri T. K. Doraiswamy Iyer. That essay was
received just then by post.
After that Swami Rajeswarananda and Dr. T. M. P.
Mahadevan spoke in English, Justice Chandrasekhara Iyer
spoke in Telugu, M. S. Chellam and Omandur Ramaswami
Reddiar, (subsequently he became the Chief Minister of
Madras State) in Tamil and K. K. Iravatham Iyer in
Malayalam, R. S. Venkatarama Sastry read some prayer slokas
and lectured in Sanskrit. Kunjuswami sang some songs. The
purport of all those speeches is worth recording but how do
I know all those languages to record them? By the time the
concluding remarks of the Chairman were made, it was
4-45 p.m. During the period, the Indian Information Bureau
representatives took a number of photos with a view to
prepare a film of the Golden Jubilee celebrations. And then
there was a quarter of an hour’s rest. At 5 p.m. there was a
lecture of thanksgiving on behalf of the residents of
Tiruvannamalai by Annamalai Pillai, after that a musical
concert by Musiri Subrahmania Iyer, then Veda Parayana.
spoke in Telugu, M. S. Chellam and Omandur Ramaswami
Reddiar, (subsequently he became the Chief Minister of
Madras State) in Tamil and K. K. Iravatham Iyer in
Malayalam, R. S. Venkatarama Sastry read some prayer slokas
and lectured in Sanskrit. Kunjuswami sang some songs. The
purport of all those speeches is worth recording but how do
I know all those languages to record them? By the time the
concluding remarks of the Chairman were made, it was
4-45 p.m. During the period, the Indian Information Bureau
representatives took a number of photos with a view to
prepare a film of the Golden Jubilee celebrations. And then
there was a quarter of an hour’s rest. At 5 p.m. there was a
lecture of thanksgiving on behalf of the residents of
Tiruvannamalai by Annamalai Pillai, after that a musical
concert by Musiri Subrahmania Iyer, then Veda Parayana.
The proceedings came to a close by 7-15 p.m. Before that, at
about 6 p.m., the mahout brought the temple elephant fully
decorated and made it prostrate before Bhagavan. That
elephant is usually kept at the Thousand Pillars Mandapam
and it was within that Mandapam in an underground cave
that Bhagavan resided during the early days in
Arunachaleswara Temple. It was therefore quite appropriate
that the elephant staying in that Mandapam should make
obeisance to the emperor of that Mandapam.
about 6 p.m., the mahout brought the temple elephant fully
decorated and made it prostrate before Bhagavan. That
elephant is usually kept at the Thousand Pillars Mandapam
and it was within that Mandapam in an underground cave
that Bhagavan resided during the early days in
Arunachaleswara Temple. It was therefore quite appropriate
that the elephant staying in that Mandapam should make
obeisance to the emperor of that Mandapam.
You may ask what sandesam (message) Bhagavan gave
to all those people who came and prostrated before him and
prayed for his help and guidance. I wrote a verse in Telugu
on that occasion meaning: “He is there as an observer, seeing
everything but unaffected, without any gunas (attributes) and
as the embodiment of pranava.†In the same manner, he was
there without any movement, absorbed in his own Self,
seeing and hearing everything but silent all through. That is
the great and invaluable message he gave us. The grace and
the kindness that shine from those eyes pierce through the
hearts of all living beings and protect them by giving them
the bliss of shanti (peace). The brilliant tejas (light) of the
Mouna Bhaskara (Silent Sun) spreads on all sides, destroys
the darkness of ignorance, but that Mouna which is beyond
mind and speech — how could that be broadcast?
to all those people who came and prostrated before him and
prayed for his help and guidance. I wrote a verse in Telugu
on that occasion meaning: “He is there as an observer, seeing
everything but unaffected, without any gunas (attributes) and
as the embodiment of pranava.†In the same manner, he was
there without any movement, absorbed in his own Self,
seeing and hearing everything but silent all through. That is
the great and invaluable message he gave us. The grace and
the kindness that shine from those eyes pierce through the
hearts of all living beings and protect them by giving them
the bliss of shanti (peace). The brilliant tejas (light) of the
Mouna Bhaskara (Silent Sun) spreads on all sides, destroys
the darkness of ignorance, but that Mouna which is beyond
mind and speech — how could that be broadcast?
(76) BRAHMOTSAVAM
Prev Next 13th December, 1946
On the 28th day of last month, corresponding to Suddha
Panchami in the month of Karthika, the Dhvajarohanam (flag
hoisting ceremony) was performed in the temple of Sri
Arunachaleswara in connection with the commencement of
the Brahmotsava festival. In the evening of the tenth day of
that festival the sacred light is lit on the peak of Arunachala
mountain. This year that was done on the 7th of this month.
On the 28th day of last month, corresponding to Suddha
Panchami in the month of Karthika, the Dhvajarohanam (flag
hoisting ceremony) was performed in the temple of Sri
Arunachaleswara in connection with the commencement of
the Brahmotsava festival. In the evening of the tenth day of
that festival the sacred light is lit on the peak of Arunachala
mountain. This year that was done on the 7th of this month.
During the ten days of the annual festival, the whole town
bustles with the crowds of pilgrims that come and go. It is
usual for them to come for darshan of Bhagavan. The
Deepotsavam (lighting festival) is on the day of Karthika
Nakshatra (star). As the crowds begin gathering even four or
five days earlier, it is usual for Bhagavan to be seated in the
thatched shed in front of the Mathrubhuteswara temple to
facilitate darshan to the people. This year however the
devotees felt that it would be better to seat Bhagavan in the
Golden Jubilee Hall* and so made all necessary arrangements
to prevent rain coming in by erecting tatties all around.
bustles with the crowds of pilgrims that come and go. It is
usual for them to come for darshan of Bhagavan. The
Deepotsavam (lighting festival) is on the day of Karthika
Nakshatra (star). As the crowds begin gathering even four or
five days earlier, it is usual for Bhagavan to be seated in the
thatched shed in front of the Mathrubhuteswara temple to
facilitate darshan to the people. This year however the
devotees felt that it would be better to seat Bhagavan in the
Golden Jubilee Hall* and so made all necessary arrangements
to prevent rain coming in by erecting tatties all around.
Bhagavan shifted into the hall three days after the
commencement of the Brahmotsavam, a day or two earlier
than usual. It was raining heavily. Most of those who came
were poor people. And amongst them were the old, the
decrepit and women with babies in arms.
commencement of the Brahmotsavam, a day or two earlier
than usual. It was raining heavily. Most of those who came
were poor people. And amongst them were the old, the
decrepit and women with babies in arms.
As the evening of the tenth day is the festival of the
Sacred Light, people who set out on Giri pradakshina (going
round the holy mountain) from about 2 a.m. on that day
come to the Ashram in groups with wet clothes. To enable
* A thatched shed constructed to the north of the Old Hall in
connection with the Golden Jubilee celebrations.
Sacred Light, people who set out on Giri pradakshina (going
round the holy mountain) from about 2 a.m. on that day
come to the Ashram in groups with wet clothes. To enable
* A thatched shed constructed to the north of the Old Hall in
connection with the Golden Jubilee celebrations.
them to have darshan without any difficulty Bhagavan used
to have one of the doors of the hall closed and the sofa on
which he reclined, placed across the door. We thought the
same thing should be done now also. “Why?†said Bhagavan.
to have one of the doors of the hall closed and the sofa on
which he reclined, placed across the door. We thought the
same thing should be done now also. “Why?†said Bhagavan.
“It is all right here.â€
Throughout that night, there was a stormy wind and
rain. My timepiece stopped. I therefore got up without
knowing the exact time, bathed and sat up thinking of going
to the Ashram early. There was no noisy movement of crowds
on the road. I thought it was too early and so felt like resting
for a while. I fell into a nap. Suddenly I heard the voices of
the crowds as in a dream. I got up in confusion. The rain
had decreased. Owing to the strong winds the clouds had
dispersed. The moonlight was shining in the room through
the windows. Feeling that I might be late, I got ready
hurriedly and went out only to find that rivulets from the
mountain were flowing rapidly making a gurgling noise. The
road was a sheet of water. I hastened into the hall and saw
the time by the Ashram clock. It was 4-30 a.m. Bhagavan
was not to be seen in the hall. When I asked someone where
he was, he said, “There, in the shed.†Exclaiming, “In the
shed, in this rain and wind!†I went there and saw Bhagavan
sitting on the sofa without even a duppatti (sheet of thick
cloth) over his body. Like the full moon, his face was beaming
with smiles and spreading an air of benevolence and
happiness to those around him. The smoke of the scented
Agarbathis (incense sticks) filled the whole place with a sweet
smell as if it were the perfume of the sandalwood trees of
the heavenly Nandavana. The Puranas say that somewhere
lies the ocean of milk, that there in that ocean lies the island
of Sweta Dwipa, that there in that island Sri Maha Vishnu
has His abode and that all the devatas (heavenly beings)
surround Him there, offering their homage to Him in
enjoyment of bliss and happiness. To me the vast sheet of
rain water that surrounded the hall appeared to be the ocean
of milk, the Golden Jubilee Hall flooded with electric lights
appeared to be the Sweta Dwipa, this Ramana Paramatma
seated on the sofa to be Sri Maha Vishnu, and the devotees
that surrounded him and offered their homage to be the
Devatas. My heart swelled with blissful happiness at that sight.
Throughout that night, there was a stormy wind and
rain. My timepiece stopped. I therefore got up without
knowing the exact time, bathed and sat up thinking of going
to the Ashram early. There was no noisy movement of crowds
on the road. I thought it was too early and so felt like resting
for a while. I fell into a nap. Suddenly I heard the voices of
the crowds as in a dream. I got up in confusion. The rain
had decreased. Owing to the strong winds the clouds had
dispersed. The moonlight was shining in the room through
the windows. Feeling that I might be late, I got ready
hurriedly and went out only to find that rivulets from the
mountain were flowing rapidly making a gurgling noise. The
road was a sheet of water. I hastened into the hall and saw
the time by the Ashram clock. It was 4-30 a.m. Bhagavan
was not to be seen in the hall. When I asked someone where
he was, he said, “There, in the shed.†Exclaiming, “In the
shed, in this rain and wind!†I went there and saw Bhagavan
sitting on the sofa without even a duppatti (sheet of thick
cloth) over his body. Like the full moon, his face was beaming
with smiles and spreading an air of benevolence and
happiness to those around him. The smoke of the scented
Agarbathis (incense sticks) filled the whole place with a sweet
smell as if it were the perfume of the sandalwood trees of
the heavenly Nandavana. The Puranas say that somewhere
lies the ocean of milk, that there in that ocean lies the island
of Sweta Dwipa, that there in that island Sri Maha Vishnu
has His abode and that all the devatas (heavenly beings)
surround Him there, offering their homage to Him in
enjoyment of bliss and happiness. To me the vast sheet of
rain water that surrounded the hall appeared to be the ocean
of milk, the Golden Jubilee Hall flooded with electric lights
appeared to be the Sweta Dwipa, this Ramana Paramatma
seated on the sofa to be Sri Maha Vishnu, and the devotees
that surrounded him and offered their homage to be the
Devatas. My heart swelled with blissful happiness at that sight.
As I approached Bhagavan with many similar thoughts
crowding into my mind, he began to smile. I did not know
why. When I bowed before him and got up, he said, “The
Vedic recitation is all over.†Two months back, during the
Golden Jubilee celebrations, the programme relating to Veda
Parayana was gone through an hour earlier than usual and so
it was all over when we went there, at the usual time. I thought
that the significance of Bhagavan’s smile was that the same
thing had happened this time also. Ashamed at my own
carelessness, I asked Bhagavan, “Have you been here all
night?†Bhagavan replied, “No. Every year people used to
come group after group from 2 a.m. onwards. So, I came
here at 2 a.m. Because of the rains, they have not come yet.â€
“You will be fined for having come late,†said one of the
devotees to me. We all laughed.
crowding into my mind, he began to smile. I did not know
why. When I bowed before him and got up, he said, “The
Vedic recitation is all over.†Two months back, during the
Golden Jubilee celebrations, the programme relating to Veda
Parayana was gone through an hour earlier than usual and so
it was all over when we went there, at the usual time. I thought
that the significance of Bhagavan’s smile was that the same
thing had happened this time also. Ashamed at my own
carelessness, I asked Bhagavan, “Have you been here all
night?†Bhagavan replied, “No. Every year people used to
come group after group from 2 a.m. onwards. So, I came
here at 2 a.m. Because of the rains, they have not come yet.â€
“You will be fined for having come late,†said one of the
devotees to me. We all laughed.
While we were all seated there chatting, Ramaswamy
Pillai and Kuppuswamy Iyer came and stood before the sofa.
Pillai and Kuppuswamy Iyer came and stood before the sofa.
“Why? Is there any parayana?†asked Bhagavan. “Yes. It is not
yet time for a bath. We shall recite Thevaram (Hymns of Lord
Siva by three Tamil saints),†said Pillai. Bhagavan agreed and
they started to recite. As soon as it was over Ramaswamy came
there, saying that it was time for his bath. Pillai said he would
recite the Thiruvembavai written by Saint Manikkavachakar.
yet time for a bath. We shall recite Thevaram (Hymns of Lord
Siva by three Tamil saints),†said Pillai. Bhagavan agreed and
they started to recite. As soon as it was over Ramaswamy came
there, saying that it was time for his bath. Pillai said he would
recite the Thiruvembavai written by Saint Manikkavachakar.
“It has twenty stanzas. How can I wait till it is all recited? It is
time to go,†said Bhagavan, and got ready to go by massaging
his legs. “We shall stop presently.†So saying Pillai started
reciting one stanza beginning with ‘Annamalaiyan’. The idea
contained in it is this: “Oh! Sakhi (lady companion)! Just as
the glitter of the precious stones in the crowns on the heads
of the devatas who bow to the lotus feet of Lord Arunachala
get dim and hidden by the shining of those lotus feet of the
Lord, in the same way the rays of the rising sun dispel
darkness (in the universe) and dim the light of the shining
stars. At that hour, let us sing the praise of those sacred feet of
the Lord. Let us bathe and swim in the tank full of flowers,
singing in praise of those lotus feet.â€
This recital just ended as Bhagavan placed his feet on
the ground to go for his bath. As the recitation ended with
the words, “Let us bathe! Get up!†Bhagavan got up from
the sofa, saying “Yes! Here I am, getting up for my bath.â€
We all laughed.
time to go,†said Bhagavan, and got ready to go by massaging
his legs. “We shall stop presently.†So saying Pillai started
reciting one stanza beginning with ‘Annamalaiyan’. The idea
contained in it is this: “Oh! Sakhi (lady companion)! Just as
the glitter of the precious stones in the crowns on the heads
of the devatas who bow to the lotus feet of Lord Arunachala
get dim and hidden by the shining of those lotus feet of the
Lord, in the same way the rays of the rising sun dispel
darkness (in the universe) and dim the light of the shining
stars. At that hour, let us sing the praise of those sacred feet of
the Lord. Let us bathe and swim in the tank full of flowers,
singing in praise of those lotus feet.â€
This recital just ended as Bhagavan placed his feet on
the ground to go for his bath. As the recitation ended with
the words, “Let us bathe! Get up!†Bhagavan got up from
the sofa, saying “Yes! Here I am, getting up for my bath.â€
We all laughed.
Though the Paramatma who is neither man nor woman
manifested Himself in this universe in the shape of Bhagavan,
still in the worship of Lord Arunachaleswara, Bhagavan
addressed the Lord with abala bhava (feelings of a woman
towards her husband). I therefore felt indescribable pride at
this. It appears Manikkavachakar sang those songs when he
got abala bhava towards the Lord. Bhagavan too wrote his
Aksharamanamalai with the same abala bhava. Do you see how
exalted a place is accorded to the abala bhava!
I started writing to you this series of letters last year
just after the festival of Karthika, on the occasion of the arrival
of the procession of Lord Arunachala in front of the Ashram
while going round the sacred hill (Giri pradakshina) and in
the spirit of the Lord’s saying that the child is beholden to
the father. All those letters were sent for printing a few days
back.
manifested Himself in this universe in the shape of Bhagavan,
still in the worship of Lord Arunachaleswara, Bhagavan
addressed the Lord with abala bhava (feelings of a woman
towards her husband). I therefore felt indescribable pride at
this. It appears Manikkavachakar sang those songs when he
got abala bhava towards the Lord. Bhagavan too wrote his
Aksharamanamalai with the same abala bhava. Do you see how
exalted a place is accorded to the abala bhava!
I started writing to you this series of letters last year
just after the festival of Karthika, on the occasion of the arrival
of the procession of Lord Arunachala in front of the Ashram
while going round the sacred hill (Giri pradakshina) and in
the spirit of the Lord’s saying that the child is beholden to
the father. All those letters were sent for printing a few days
back.
(77) ATMAKARAVRITTI (THE SOUL, ITS FORM AND ACTION)
Prev Next 19th December, 1946
The day before yesterday an Andhra gentleman came
and handed over to Bhagavan a letter containing the following
question: “Some say that the Jnani is in the Atmakaravritti in
the sleeping state and others say he is not. What is your
opinion?†Bhagavan replied: “Let us first learn to be in the
Atmic state, while in the waking state. There will be time
enough then to consider what happens in the sleeping state.
The day before yesterday an Andhra gentleman came
and handed over to Bhagavan a letter containing the following
question: “Some say that the Jnani is in the Atmakaravritti in
the sleeping state and others say he is not. What is your
opinion?†Bhagavan replied: “Let us first learn to be in the
Atmic state, while in the waking state. There will be time
enough then to consider what happens in the sleeping state.
Is he who is in the waking state not in the sleeping state, as
well? Are you now in Atmakaravritti or in the Brahmakaravritti?
First tell me that.â€
“Swamiji! I am not enquiring about myself, but about
the Jnani,†said the questioner. “Oh! Is that so? That is all
right, but you who are asking the question, first know about
yourself. The Jnanis can look after themselves. We do not
know about ourselves but we enquire about Jnanis. What
does it matter to us whether they are in Atmakaravritti or in
Brahmakaravritti? If we know about ourselves, the question
about them does not arise,†replied Bhagavan. “Swamiji, this
question is not my own, but is sent to me by a friend,†said
the questioner.
well? Are you now in Atmakaravritti or in the Brahmakaravritti?
First tell me that.â€
“Swamiji! I am not enquiring about myself, but about
the Jnani,†said the questioner. “Oh! Is that so? That is all
right, but you who are asking the question, first know about
yourself. The Jnanis can look after themselves. We do not
know about ourselves but we enquire about Jnanis. What
does it matter to us whether they are in Atmakaravritti or in
Brahmakaravritti? If we know about ourselves, the question
about them does not arise,†replied Bhagavan. “Swamiji, this
question is not my own, but is sent to me by a friend,†said
the questioner.
“Indeed?†said Bhagavan, “Friends have asked the
question. What are we to reply? When we say vritti, duality
is implied, isn’t it? But that which IS, is only one. The
question then arises, ‘Without the consciousness of the
Supreme Being, how can there be any movement from the
past to the present and the future? That is why we have to
call it by some name or other, such as Akhandakaravritti
(Akhanda — limitless) or Atmakaravritti or Brahmakaravritti,
just as we say that the river is Samudrakara (the shape of the
ocean). All rivers fall into the ocean, get merged, lose shape
and become one with the ocean. That being so, what is the
meaning of saying of the river that it is Samudrakara? Has
the ocean any shape, such as so much depth and so much
width? In the same way, people merely say that the Jnani
has Akhandakaravritti or Atmakaravritti but, in reality, it is all
one. All these are merely replies to questioners, but in the
eyes of the Jnani the whole thing is only ONE.â€
“Have the Brahmavid, Brahmavidvara, Brahmavidvareeya and
Brahmavidvarishta and others all got a satvic mind?†some
one else asked. “It is all the same whether you say
Brahmavidvarishta, Brahmavid or Brahman itself†Bhagavan
replied. “Like Brahman means Brahman itself. We shall have
to say that the above four have satvic minds in common
parlance but, in fact, there is no such thing as mind for them.
question. What are we to reply? When we say vritti, duality
is implied, isn’t it? But that which IS, is only one. The
question then arises, ‘Without the consciousness of the
Supreme Being, how can there be any movement from the
past to the present and the future? That is why we have to
call it by some name or other, such as Akhandakaravritti
(Akhanda — limitless) or Atmakaravritti or Brahmakaravritti,
just as we say that the river is Samudrakara (the shape of the
ocean). All rivers fall into the ocean, get merged, lose shape
and become one with the ocean. That being so, what is the
meaning of saying of the river that it is Samudrakara? Has
the ocean any shape, such as so much depth and so much
width? In the same way, people merely say that the Jnani
has Akhandakaravritti or Atmakaravritti but, in reality, it is all
one. All these are merely replies to questioners, but in the
eyes of the Jnani the whole thing is only ONE.â€
“Have the Brahmavid, Brahmavidvara, Brahmavidvareeya and
Brahmavidvarishta and others all got a satvic mind?†some
one else asked. “It is all the same whether you say
Brahmavidvarishta, Brahmavid or Brahman itself†Bhagavan
replied. “Like Brahman means Brahman itself. We shall have
to say that the above four have satvic minds in common
parlance but, in fact, there is no such thing as mind for them.
Vasanas themselves are the mind. If there are no vasanas there
is no mind. That which IS, is Sat. Sat is Brahman. That is
self-luminous. That is Atman, and that is the SELF. Names
like Brahmavid, Brahmavidvareeya, Brahmavidvarishta are given
to those men of wisdom who, by Self-enquiry, realise the Truth
and remain firmly in that Knowledge of the SELF. The day to
day actions are said to be in Atmakaravritti or Akhandakaravritti.â€
is no mind. That which IS, is Sat. Sat is Brahman. That is
self-luminous. That is Atman, and that is the SELF. Names
like Brahmavid, Brahmavidvareeya, Brahmavidvarishta are given
to those men of wisdom who, by Self-enquiry, realise the Truth
and remain firmly in that Knowledge of the SELF. The day to
day actions are said to be in Atmakaravritti or Akhandakaravritti.â€
(78) ANDAVANE
Prev Next 20th December, 1946
A telegram was received at about 9 a.m. today informing
us that Ramanatha Brahmachari, alias Andavane, expired in
Madras last night. Someone informed me about it as I was
entering the hall. Ramanatha joined the group of Bhagavan’s
disciples when quite young, when Bhagavan was still in
Virupaksha Cave. After that he never left Bhagavan except
for short intervals of about fifteen days in the year. This
staunch devotee and lifelong brahmachari went to Madras
for treatment and we heard the news of his demise within
fifteen days. I entered the hall, feeling sad that it had
happened the same way as with Madhavaswamy some time
earlier, and simultaneously feeling gratified that he had left
his skeleton-like body without much suffering. Bhagavan said
to me, “It seems that our Ramanathan is gone.†Once before,
when Madhavaswamy died and Bhagavan told me,
“Madhavaswamy has gone,†and I asked him, “Where to?â€
Bhagavan replied, “Where to? There, leaving his body here.â€
So I did not ask him again this time, “Where to?†but merely
replied, “Yes I have heard so.â€
In the afternoon at 3 p.m., two ladies, Uma and Alamu,
began to sing the Tamil verses “Ramana Anubhutiâ€.
A telegram was received at about 9 a.m. today informing
us that Ramanatha Brahmachari, alias Andavane, expired in
Madras last night. Someone informed me about it as I was
entering the hall. Ramanatha joined the group of Bhagavan’s
disciples when quite young, when Bhagavan was still in
Virupaksha Cave. After that he never left Bhagavan except
for short intervals of about fifteen days in the year. This
staunch devotee and lifelong brahmachari went to Madras
for treatment and we heard the news of his demise within
fifteen days. I entered the hall, feeling sad that it had
happened the same way as with Madhavaswamy some time
earlier, and simultaneously feeling gratified that he had left
his skeleton-like body without much suffering. Bhagavan said
to me, “It seems that our Ramanathan is gone.†Once before,
when Madhavaswamy died and Bhagavan told me,
“Madhavaswamy has gone,†and I asked him, “Where to?â€
Bhagavan replied, “Where to? There, leaving his body here.â€
So I did not ask him again this time, “Where to?†but merely
replied, “Yes I have heard so.â€
In the afternoon at 3 p.m., two ladies, Uma and Alamu,
began to sing the Tamil verses “Ramana Anubhutiâ€.
Bhagavan told me with some feeling, “Look! These are verses
written by Ramanatha himself; there is also another song
with the pallavi (refrain) ‘Thiruchulinathanai Kandene’. That
also was written by him. There is an interesting story in this
connection. During my stay in Virupaksha Cave, on one full-
moon day we all started out on a giri pradakshina. Chidambaram
Subramanya Iyer was here at that time. The moonlight was
bright and all were in high spirits. They all decided to hold a
meeting and each person was to deliver a lecture on a
different subject. Subramanya Iyer was elected chairman of
the meeting. The first lecture was by Ramanatha. The topic
chosen by him was ‘The similarity between the Paramatma
dwelling in the cave of the human heart, Lord Nataraja in
Chidambaram and Sri Ramana in Virupaksha Cave’. The
chairman allowed him half an hour. There was no end to
the points of similarity elucidated by him. When the chairman
declared that the time was up, Ramanatha said, ‘Just half an
hour more please’. It was a meeting of people who were
continuously walking. Saying, ‘A little more time, sir, a little
more’, he went on with his speech for full three hours, when
the chairman firmly put a stop to his further talking. You
should have seen the enthusiasm with which he spoke that
day. Subsequently, he summarised the points of the lecture
into a song of four stanzas entitled, ‘Thiruchulinathanai
Kandene’. Since the words ‘Andavane’ had occurred in the
song several times, Ramanatha himself began to be called
‘Andavane’. Pranavanandaji attempted to translate the song
into Telugu but the translation did not come out well.â€
“Oh! Is that the reason why he is called ‘Andavane’?†I
said and read the song. Though it may not be much from a
literary viewpoint, it was pleasant to hear it as it was composed
with a fullness of heart. Its purport is as follows:
“I saw Thiruchulinathan* and, being unable to turn
back, stood there transfixed. He is the Lord that dances in
Chidambaram and that protects the helpless and is merciful
to them. The same Thiruchulinathan manifested himself as
God in Virupaksha Cave on the hill in the sacred
Tiruvannamalai.
written by Ramanatha himself; there is also another song
with the pallavi (refrain) ‘Thiruchulinathanai Kandene’. That
also was written by him. There is an interesting story in this
connection. During my stay in Virupaksha Cave, on one full-
moon day we all started out on a giri pradakshina. Chidambaram
Subramanya Iyer was here at that time. The moonlight was
bright and all were in high spirits. They all decided to hold a
meeting and each person was to deliver a lecture on a
different subject. Subramanya Iyer was elected chairman of
the meeting. The first lecture was by Ramanatha. The topic
chosen by him was ‘The similarity between the Paramatma
dwelling in the cave of the human heart, Lord Nataraja in
Chidambaram and Sri Ramana in Virupaksha Cave’. The
chairman allowed him half an hour. There was no end to
the points of similarity elucidated by him. When the chairman
declared that the time was up, Ramanatha said, ‘Just half an
hour more please’. It was a meeting of people who were
continuously walking. Saying, ‘A little more time, sir, a little
more’, he went on with his speech for full three hours, when
the chairman firmly put a stop to his further talking. You
should have seen the enthusiasm with which he spoke that
day. Subsequently, he summarised the points of the lecture
into a song of four stanzas entitled, ‘Thiruchulinathanai
Kandene’. Since the words ‘Andavane’ had occurred in the
song several times, Ramanatha himself began to be called
‘Andavane’. Pranavanandaji attempted to translate the song
into Telugu but the translation did not come out well.â€
“Oh! Is that the reason why he is called ‘Andavane’?†I
said and read the song. Though it may not be much from a
literary viewpoint, it was pleasant to hear it as it was composed
with a fullness of heart. Its purport is as follows:
“I saw Thiruchulinathan* and, being unable to turn
back, stood there transfixed. He is the Lord that dances in
Chidambaram and that protects the helpless and is merciful
to them. The same Thiruchulinathan manifested himself as
God in Virupaksha Cave on the hill in the sacred
Tiruvannamalai.
“Jiva was ruling unjustly in the town called Kayapuri,
with the karanas as his subjects and ahankara as his minister.
with the karanas as his subjects and ahankara as his minister.
“After some time, jiva took up the sword of God’s grace
and cut off the head of his minister, ahankara.
and cut off the head of his minister, ahankara.
“Having so cut off the minister’s head, jiva stood with
God who was dancing all by himself in the cave called
Daharalaya.
God who was dancing all by himself in the cave called
Daharalaya.
* Thiruchuli is the village in South India where Bhagavan was
born; it is also said to signify ‘Srikara’ and ‘Omkara’.
born; it is also said to signify ‘Srikara’ and ‘Omkara’.
“He is this Thiruchulinathan; I saw him and stayed
there, being unable to get away.â€
there, being unable to get away.â€
(79) OMKARAM–AKSHARAM
Prev Next 24th January, 1947
Recently, as I was returning home from the Ashram
one evening at about 5 p.m., I heard two young men having
some discussion between themselves. One of them said, “I
questioned Ramana Maharshi very boldly as to what remains
after the Omkaram is crossed. He was unable to reply and so
closed his eyes and slept. It is all a pose with him.â€
Though, at the outset, I got angry at their speaking
disparagingly about my Guru, I subsequently felt amused at
their foolishness and said in a mild tone: “Sir, why do you
decry your elders? Do we know, first of all, what Omkaram is,
that we should venture to ask what remains after Omkaram?â€
The young man replied, “I asked him only because I do not
know. Why should he not reply suitably?†I said, “Please do
not be impatient. If you ask him once again, with patience,
you will know.†They went away that day, but were present
in the hall the next day. Unexpectedly, some one else
questioned Bhagavan thus: “Swamiji, it is said that Akara,
Ukara, Makaras make up Omkaram. What is the meaning of
these three letters? What is the embodiment of Omkaram?â€
Bhagavan replied: “Omkaram itself is Brahman. That
Brahman is the nameless and formless pure SAT. It is that
that is called Omkaram. Akara, Ukara, Makara or Sat, Chit,
Ananda — any three of these two groups is Brahman.
Recently, as I was returning home from the Ashram
one evening at about 5 p.m., I heard two young men having
some discussion between themselves. One of them said, “I
questioned Ramana Maharshi very boldly as to what remains
after the Omkaram is crossed. He was unable to reply and so
closed his eyes and slept. It is all a pose with him.â€
Though, at the outset, I got angry at their speaking
disparagingly about my Guru, I subsequently felt amused at
their foolishness and said in a mild tone: “Sir, why do you
decry your elders? Do we know, first of all, what Omkaram is,
that we should venture to ask what remains after Omkaram?â€
The young man replied, “I asked him only because I do not
know. Why should he not reply suitably?†I said, “Please do
not be impatient. If you ask him once again, with patience,
you will know.†They went away that day, but were present
in the hall the next day. Unexpectedly, some one else
questioned Bhagavan thus: “Swamiji, it is said that Akara,
Ukara, Makaras make up Omkaram. What is the meaning of
these three letters? What is the embodiment of Omkaram?â€
Bhagavan replied: “Omkaram itself is Brahman. That
Brahman is the nameless and formless pure SAT. It is that
that is called Omkaram. Akara, Ukara, Makara or Sat, Chit,
Ananda — any three of these two groups is Brahman.
Omkaram which is beyond the speech or the mind and which
can only be experienced, cannot be described by word of
mouth — one cannot say what its swarupa (shape) is.†This
reply also served to clear the doubts of the two youths who
questioned him yesterday evening.
can only be experienced, cannot be described by word of
mouth — one cannot say what its swarupa (shape) is.†This
reply also served to clear the doubts of the two youths who
questioned him yesterday evening.
Similarly, someone or other used to ask Bhagavan, now
and then, “What is the form of Akshara? What does it look
like? How can we know it?†Bhagavan’s reply to all such
questions was: “In accordance with the saying in the Gita,
‘aksharam brahma paramam’, ‘that which is supreme and
permanent is the form of Akshara’. As for the question how
we can know it, the SELF is Akshara. That which is
indestructible is Aksharam. How to know it? That question
should arise only if Akshara were different from the Self. But
the two are not different, but only one. That which is, is only
one. That is SAT. That SAT is SELF; there is nothing else
other than the Self. The proper thing to do is to enquire
and know who the Self is and to remain in the Self.
and then, “What is the form of Akshara? What does it look
like? How can we know it?†Bhagavan’s reply to all such
questions was: “In accordance with the saying in the Gita,
‘aksharam brahma paramam’, ‘that which is supreme and
permanent is the form of Akshara’. As for the question how
we can know it, the SELF is Akshara. That which is
indestructible is Aksharam. How to know it? That question
should arise only if Akshara were different from the Self. But
the two are not different, but only one. That which is, is only
one. That is SAT. That SAT is SELF; there is nothing else
other than the Self. The proper thing to do is to enquire
and know who the Self is and to remain in the Self.
(80) ANECDOTES REGARDING LIFE AT VIRUPAKSHA CAVE
Prev Next 25th January, 1947
Vasudeva Sastry who used to look after the routine work
while Bhagavan was in Virupaksha Cave, came to the Ashram
the other day and sat down in the presence of Bhagavan.
Vasudeva Sastry who used to look after the routine work
while Bhagavan was in Virupaksha Cave, came to the Ashram
the other day and sat down in the presence of Bhagavan.
After the preliminary enquiries about his welfare, Bhagavan
told us that it was this Sastry who started the Jayanthi
celebrations. A devotee asked, “Is he the person who got
frightened, and hid himself when a tiger appeared?†“Yes.
told us that it was this Sastry who started the Jayanthi
celebrations. A devotee asked, “Is he the person who got
frightened, and hid himself when a tiger appeared?†“Yes.
It is he,†Bhagavan replied. “During our stay in Virupaksha
Cave, we were all seated on the front verandah one night
when a tiger appeared in the valley below. We put a lantern
outside the railings of the verandah as we thought that the
tiger would not approach us because of the light. Sastry
however was very afraid. He therefore crept into the cave
and asked us also to do likewise; but we refused. After
entering the cave, he bolted the iron-barred door and from
there tried to frighten the tiger, like a great warrior, saying,
‘Look! If you come this way, take care. Take care of what I’ll
do. Yes! What do you think! Bhagavan is here! Take care.’
All these heroics were from inside the cave and were like
those of Uttarakumara (in the Mahabharata story). The story
is, Uttarakumara, son of the ruling king Virata, started out
with Arjuna, boasting of his prowess but took to heel when
he faced the enemy. Arjuna finally won the battle. The tiger
loitered about for a while and then went its own way. Sastry
then ventured to come out — a very brave man indeed,â€
said Bhagavan.
Cave, we were all seated on the front verandah one night
when a tiger appeared in the valley below. We put a lantern
outside the railings of the verandah as we thought that the
tiger would not approach us because of the light. Sastry
however was very afraid. He therefore crept into the cave
and asked us also to do likewise; but we refused. After
entering the cave, he bolted the iron-barred door and from
there tried to frighten the tiger, like a great warrior, saying,
‘Look! If you come this way, take care. Take care of what I’ll
do. Yes! What do you think! Bhagavan is here! Take care.’
All these heroics were from inside the cave and were like
those of Uttarakumara (in the Mahabharata story). The story
is, Uttarakumara, son of the ruling king Virata, started out
with Arjuna, boasting of his prowess but took to heel when
he faced the enemy. Arjuna finally won the battle. The tiger
loitered about for a while and then went its own way. Sastry
then ventured to come out — a very brave man indeed,â€
said Bhagavan.
Sastry took up the thread of the conversation and said,
“That was not the only occasion. Another time, in broad
daylight, Swamiji and I were seated on a rock outside the
cave. In the valley below, a tiger and a leopard were playing
with each other and Bhagavan was smiling as he watched
the friendly movements of the two animals. I was however
in a terrible fright and requested Bhagavan to come into the
cave. He was adamant and sat there motionless. As for myself,
I sought the shelter of the cave. The two animals played
about for a while, looked at Swamiji, in the same way as pets
do, and without any fear or expression of anger, went their
own way, one going up the hill and the other down. When I
came out of the cave and asked, ‘Swamiji, weren’t you afraid
when the two animals were playing about so close to you?’
Bhagavan said with a smile, ‘Why have fear? I knew as I saw
them that, after a while, one of them would go up the hill
and the other down. And they did. If we get frightened and
say, ‘Oh! A tiger!’ they will also get frightened and say, ‘Oh! A
man!’ and will rush forward to kill us. If we do not have that
fear, they too will not have any fear, and will then move about
freely and peacefully.†“In spite of all that Bhagavan had
said,†Sastry added, “my fear never left me.â€
“It was Sastry who embraced me and wept when my
heart stopped beating,†said Bhagavan and narrated the
incident thus: “One day I went to the tank in front of
Pachiamman Koil with Vasu and others for a bath, and we
were returning by a short cut, when, as we approached the
tortoise rock, I felt tired and giddy and so sat down on the
rock. My experience at that time has been recorded in my
biography,* as you all know,†said Bhagavan. Taking up the
thread of the conversation, Sastry said: “Yes. While all else
stood at a distance weeping, I suddenly embraced him. I
“That was not the only occasion. Another time, in broad
daylight, Swamiji and I were seated on a rock outside the
cave. In the valley below, a tiger and a leopard were playing
with each other and Bhagavan was smiling as he watched
the friendly movements of the two animals. I was however
in a terrible fright and requested Bhagavan to come into the
cave. He was adamant and sat there motionless. As for myself,
I sought the shelter of the cave. The two animals played
about for a while, looked at Swamiji, in the same way as pets
do, and without any fear or expression of anger, went their
own way, one going up the hill and the other down. When I
came out of the cave and asked, ‘Swamiji, weren’t you afraid
when the two animals were playing about so close to you?’
Bhagavan said with a smile, ‘Why have fear? I knew as I saw
them that, after a while, one of them would go up the hill
and the other down. And they did. If we get frightened and
say, ‘Oh! A tiger!’ they will also get frightened and say, ‘Oh! A
man!’ and will rush forward to kill us. If we do not have that
fear, they too will not have any fear, and will then move about
freely and peacefully.†“In spite of all that Bhagavan had
said,†Sastry added, “my fear never left me.â€
“It was Sastry who embraced me and wept when my
heart stopped beating,†said Bhagavan and narrated the
incident thus: “One day I went to the tank in front of
Pachiamman Koil with Vasu and others for a bath, and we
were returning by a short cut, when, as we approached the
tortoise rock, I felt tired and giddy and so sat down on the
rock. My experience at that time has been recorded in my
biography,* as you all know,†said Bhagavan. Taking up the
thread of the conversation, Sastry said: “Yes. While all else
stood at a distance weeping, I suddenly embraced him. I
* “Suddenly the view of natural scenery in front of me disappeared
and a bright white curtain was drawn across the line of my vision
and shut out the view of nature. I could distinctly see the gradual
process. At one stage I could see a part of nature clear, and the
rest was being covered by the advancing curtain. It was just like
drawing a slide across one’s view in the stereoscope. On
experiencing this I stopped walking lest I should fall. When it
cleared, I walked on. When darkness and a fainting feeling overtook
me a second time, I leaned against a rock until it cleared. And
again for the third time I felt it safer to sit, so I sat near the rock.
and a bright white curtain was drawn across the line of my vision
and shut out the view of nature. I could distinctly see the gradual
process. At one stage I could see a part of nature clear, and the
rest was being covered by the advancing curtain. It was just like
drawing a slide across one’s view in the stereoscope. On
experiencing this I stopped walking lest I should fall. When it
cleared, I walked on. When darkness and a fainting feeling overtook
me a second time, I leaned against a rock until it cleared. And
again for the third time I felt it safer to sit, so I sat near the rock.
Then the bright white curtain had completely shut out my vision,
my head was swimming, and my blood circulation and breathing
stopped. The skin turned a livid blue. It was the regular death-
like hue and it got darker and darker. Vasudeva Sastri took me in
fact to be dead, held me in his embrace and began to weep aloud
and lament my death. His body was shivering. I could at that
time distinctly feel his clasp and his shivering, hear his lamentation
and understand the meaning. I also saw the discolouration of my
skin and I felt the stoppage of my heart beat and respiration, and
my head was swimming, and my blood circulation and breathing
stopped. The skin turned a livid blue. It was the regular death-
like hue and it got darker and darker. Vasudeva Sastri took me in
fact to be dead, held me in his embrace and began to weep aloud
and lament my death. His body was shivering. I could at that
time distinctly feel his clasp and his shivering, hear his lamentation
and understand the meaning. I also saw the discolouration of my
skin and I felt the stoppage of my heart beat and respiration, and
was a bachelor at the time and had the liberty to do so. No
one else used to touch Swami’s body. He was in that state for
about ten minutes, I think, and then gained consciousness. I
jumped about with joy. ‘Why this weeping? You thought I
was dead? If I am to die, will I not tell you beforehand?’
Bhagavan said, consoling us.â€
one else used to touch Swami’s body. He was in that state for
about ten minutes, I think, and then gained consciousness. I
jumped about with joy. ‘Why this weeping? You thought I
was dead? If I am to die, will I not tell you beforehand?’
Bhagavan said, consoling us.â€
the increased chilliness of the extremities of my body. Yet my
usual current of “Self-effulgence†(Atma-sphurana, Self-awareness).
usual current of “Self-effulgence†(Atma-sphurana, Self-awareness).
was continuing as usual in that state also. I was not afraid in the
least, nor felt any sadness at the condition of my body. I had
closed my eyes as soon as I sat near the rock in my usual padmasana
posture but was not leaning against it. The body which had no
circulation nor respiration maintained that position. This state
continued for some ten or fifteen minutes. Then I felt a shock
passing suddenly through the body, circulation revived with
enormous force, as also respiration; and there was profuse
perspiration all over the body from every pore. The colour of life
reappeared on the skin. I then opened my eyes, got up casually
and said, ‘Let us go.’ We reached Virupaksha Cave without further
trouble. That was the only occasion on which both my blood
circulation and respiration stopped.†Then the Maharshi added,
to correct some wrong accounts that had been obtained currently
about the incident, “I did not bring on the fit purposely, nor did
I wish to see what this body would look like at death. Nor did I
say that I will not leave this body without warning others. It was
one of those fits that I used to get occasionally. Only it assumed a
very serious aspect in this instance.â€
least, nor felt any sadness at the condition of my body. I had
closed my eyes as soon as I sat near the rock in my usual padmasana
posture but was not leaning against it. The body which had no
circulation nor respiration maintained that position. This state
continued for some ten or fifteen minutes. Then I felt a shock
passing suddenly through the body, circulation revived with
enormous force, as also respiration; and there was profuse
perspiration all over the body from every pore. The colour of life
reappeared on the skin. I then opened my eyes, got up casually
and said, ‘Let us go.’ We reached Virupaksha Cave without further
trouble. That was the only occasion on which both my blood
circulation and respiration stopped.†Then the Maharshi added,
to correct some wrong accounts that had been obtained currently
about the incident, “I did not bring on the fit purposely, nor did
I wish to see what this body would look like at death. Nor did I
say that I will not leave this body without warning others. It was
one of those fits that I used to get occasionally. Only it assumed a
very serious aspect in this instance.â€
(81) SIVA BHAKTA SUNDARAMURTI
Prev Next 26th January, 1947
Yesterday, while Bhagavan was going through Thiruchuli
Puranam, spoke thus regarding the events connected with
the visit of Sundaramurti to this holy place:
“The venerable Sundaramurti, born in the amsa (part)
of Aalaala Sundara, who emanated from the reflection of Lord
Siva, with the Somasekhara (with moon in his crown), acquired
the friendship of the Kerala king, Cheraman Perumal Nainar,
in the course of his wanderings as a pilgrim. Then they both
went to Madurai on pilgrimage. The Pandyan king, as well as
his son-in-law, the Chola king, extended a very warm welcome
to them and expressed their happiness at being their hosts.
Yesterday, while Bhagavan was going through Thiruchuli
Puranam, spoke thus regarding the events connected with
the visit of Sundaramurti to this holy place:
“The venerable Sundaramurti, born in the amsa (part)
of Aalaala Sundara, who emanated from the reflection of Lord
Siva, with the Somasekhara (with moon in his crown), acquired
the friendship of the Kerala king, Cheraman Perumal Nainar,
in the course of his wanderings as a pilgrim. Then they both
went to Madurai on pilgrimage. The Pandyan king, as well as
his son-in-law, the Chola king, extended a very warm welcome
to them and expressed their happiness at being their hosts.
Sundaramurti worshipped God Sundareswara, the husband
of the goddess Meenakshi, and sang the praise of the god
with his poetic skill. Accompanied by the Chera king he visited
and worshipped at the sacred shrines of the south, namely
Thirukuttralam, Thirunelveli, and Rameswaram. From there
he visited the sacred shrine of Thirukkedeswara in Lanka
Dwipa (Ceylon) and offered worship. There he remembered
Thrisulapuram (Thiruchuli), which is the Muktinagar (city of
salvation) and proceeded thither. As they approached that
city, the crowds saw them both resplendent as though the sun
and the moon appeared at the same time. Sundaramurti was
happy to have the darshan of Lord Bhuminatha and offered
worship with the song, beginning with ‘Unaiuyir puhalai’ and
was overwhelmed with devotion. He decided to stay in that
holy place for a while, and so resided in a mutt (monastery)
on the bank of the river Kowndinya.
of the goddess Meenakshi, and sang the praise of the god
with his poetic skill. Accompanied by the Chera king he visited
and worshipped at the sacred shrines of the south, namely
Thirukuttralam, Thirunelveli, and Rameswaram. From there
he visited the sacred shrine of Thirukkedeswara in Lanka
Dwipa (Ceylon) and offered worship. There he remembered
Thrisulapuram (Thiruchuli), which is the Muktinagar (city of
salvation) and proceeded thither. As they approached that
city, the crowds saw them both resplendent as though the sun
and the moon appeared at the same time. Sundaramurti was
happy to have the darshan of Lord Bhuminatha and offered
worship with the song, beginning with ‘Unaiuyir puhalai’ and
was overwhelmed with devotion. He decided to stay in that
holy place for a while, and so resided in a mutt (monastery)
on the bank of the river Kowndinya.
“One night during his stay there, Lord Siva appeared
to him in a dream with a ball in his hand (ball is the symbol
of kingship) and a crown on his head, as a youth of
incomparable beauty and with a smile dancing on his lips,
and said, ‘We stay in Jyotivana (Kaleswara)’. On hearing these
words, Sundaramurti woke up with excitement, and
recollected the glorious kindness of the Lord who appeared
and showered benevolence on him, and narrated the
wonderful vision to the Chera king with joy. There and then
he sang, overwhelmed with devotion, the Thevara Pathikam
on Lord Kaleswar, commencing with the words, ‘Thondar
adithozhalum’.
to him in a dream with a ball in his hand (ball is the symbol
of kingship) and a crown on his head, as a youth of
incomparable beauty and with a smile dancing on his lips,
and said, ‘We stay in Jyotivana (Kaleswara)’. On hearing these
words, Sundaramurti woke up with excitement, and
recollected the glorious kindness of the Lord who appeared
and showered benevolence on him, and narrated the
wonderful vision to the Chera king with joy. There and then
he sang, overwhelmed with devotion, the Thevara Pathikam
on Lord Kaleswar, commencing with the words, ‘Thondar
adithozhalum’.
“From there they started to visit the far off holy place,
Thiruppunavayil, and even as they started, God Kaleswara,
who had appeared in the dream of Sundaramurti, and
Amba approached them in the guise of an old brahmin
couple. When Sundaramurti asked them, ‘Who are you?
Where do you come from?’ they replied, ‘We shall talk about
that later. First give us food. We are hungry.’ Sundaramurti
consented and got food prepared and looked for the couple
to serve it to, but they were not to be seen anywhere. All
the lanes and by-lanes of the village were searched but they
could not be found anywhere. They came back to the mutt
only to find that the food that was cooked had all
disappeared and the leaves in which the food was eaten
were thrown all over the yard. Sundaramurti was wonder-
struck and exclaimed, ‘Ah! What a wonder is this! What
can this be except the leela (game) of the Lord of the
Universe?’ As he arrived at this conclusion, he heard an
invisible voice: ‘Where do you intend going without seeing
us that reside in the Jyotivana?’ Sundaramurti was
wondering where that Jyotivana was and how to go there,
when the invisible voice once again said, ‘We are proceeding
there on the vehicle of the sacred bull Nandi. You may also
come there, following its footsteps.’
“Sundaramurti followed the footsteps accompanied by
the devotees there; but suddenly the track disappeared. As
he stood there in confusion, the invisible voice was heard to
say, ‘Look carefully.’ As he followed carefully the footsteps
he saw a particular place full of Siva Lingas. There was no
space even for a single step forward and he and the other
devotees stood there in confusion. Suddenly he saw a narrow
footpath and they followed it, on and on until at last they
beheld the temple of Kaleswara. They all took their bath in
the tank in front of the temple and, as they were thinking of
going into it, all on a sudden, the temple with its tower
disappeared. Sundaramurti was wonder-struck and sang
some songs in praise of the Lord, conveying the idea, ‘Is this
the result of my not having come for worship in your temple
before bathing?’ At once, a whole view of jyoti (light) appeared
and the view of the peak of a temple tower and then the
temple itself with its compound wall. He was overjoyed, had
a darshan of God, worshipped Him and sang songs in praise
of Him, and then proceeded on his pilgrimage. This is a
wonderful story. There are many more stories of him,†said
Bhagavan.
Thiruppunavayil, and even as they started, God Kaleswara,
who had appeared in the dream of Sundaramurti, and
Amba approached them in the guise of an old brahmin
couple. When Sundaramurti asked them, ‘Who are you?
Where do you come from?’ they replied, ‘We shall talk about
that later. First give us food. We are hungry.’ Sundaramurti
consented and got food prepared and looked for the couple
to serve it to, but they were not to be seen anywhere. All
the lanes and by-lanes of the village were searched but they
could not be found anywhere. They came back to the mutt
only to find that the food that was cooked had all
disappeared and the leaves in which the food was eaten
were thrown all over the yard. Sundaramurti was wonder-
struck and exclaimed, ‘Ah! What a wonder is this! What
can this be except the leela (game) of the Lord of the
Universe?’ As he arrived at this conclusion, he heard an
invisible voice: ‘Where do you intend going without seeing
us that reside in the Jyotivana?’ Sundaramurti was
wondering where that Jyotivana was and how to go there,
when the invisible voice once again said, ‘We are proceeding
there on the vehicle of the sacred bull Nandi. You may also
come there, following its footsteps.’
“Sundaramurti followed the footsteps accompanied by
the devotees there; but suddenly the track disappeared. As
he stood there in confusion, the invisible voice was heard to
say, ‘Look carefully.’ As he followed carefully the footsteps
he saw a particular place full of Siva Lingas. There was no
space even for a single step forward and he and the other
devotees stood there in confusion. Suddenly he saw a narrow
footpath and they followed it, on and on until at last they
beheld the temple of Kaleswara. They all took their bath in
the tank in front of the temple and, as they were thinking of
going into it, all on a sudden, the temple with its tower
disappeared. Sundaramurti was wonder-struck and sang
some songs in praise of the Lord, conveying the idea, ‘Is this
the result of my not having come for worship in your temple
before bathing?’ At once, a whole view of jyoti (light) appeared
and the view of the peak of a temple tower and then the
temple itself with its compound wall. He was overjoyed, had
a darshan of God, worshipped Him and sang songs in praise
of Him, and then proceeded on his pilgrimage. This is a
wonderful story. There are many more stories of him,†said
Bhagavan.
He is the same Sundaramurti that was referred to in
my letter printed earlier under the heading, “Swami is
everywhere,†(No. 70). His story is given in detail in the
Sanskrit works Siva Bhaktha Vilasam, Upamanya Bhaktha
Vilasam and in the Telugu works, Panditharadhya Charitra and
Basava Puranam of the poet Palakurthi Somanatha.
my letter printed earlier under the heading, “Swami is
everywhere,†(No. 70). His story is given in detail in the
Sanskrit works Siva Bhaktha Vilasam, Upamanya Bhaktha
Vilasam and in the Telugu works, Panditharadhya Charitra and
Basava Puranam of the poet Palakurthi Somanatha.
Bhagavan told us once before that the devotion of
Sundaramurti to the Lord is that of a friend, of Manikkavachakar
that of the beloved, of Appar that of a servant, and Sambandar
that of a son.
Sundaramurti to the Lord is that of a friend, of Manikkavachakar
that of the beloved, of Appar that of a servant, and Sambandar
that of a son.
(82) SUNDARAMURTI’S BOND OF SERVITUDE
Prev Next 27th January, 1947
Yesterday, after hearing Bhagavan’s narration of
Sundaramurti’s story, which I have mentioned in my letter to
you, I was desirous of hearing the story of that devotee’s younger
days and so went to Bhagavan’s presence early this morning at
7-30 a.m. Bhagavan had already returned from the hill and
was reading some book. There were not many people in the
hall at that time. Having made my obeisance, I asked Bhagavan
what book he was reading. He replied, “Peria Puranam. I am
just going through the story of the younger days of
Sundaramurti.†“It is all very interesting, isn’t it?†I asked. “Yes.
Yesterday, after hearing Bhagavan’s narration of
Sundaramurti’s story, which I have mentioned in my letter to
you, I was desirous of hearing the story of that devotee’s younger
days and so went to Bhagavan’s presence early this morning at
7-30 a.m. Bhagavan had already returned from the hill and
was reading some book. There were not many people in the
hall at that time. Having made my obeisance, I asked Bhagavan
what book he was reading. He replied, “Peria Puranam. I am
just going through the story of the younger days of
Sundaramurti.†“It is all very interesting, isn’t it?†I asked. “Yes.
Would you like to read it?†asked Bhagavan. “I should very
much like to but I do not know Tarnil sufficiently well,†I replied.
much like to but I do not know Tarnil sufficiently well,†I replied.
“All right. I will tell you the story briefly,†said Bhagavan and,
with a smile, proceeded with the story as follows:
“Sundaramurti was born in the sacred place Tirunavalur
in Thirumunaippadi country in the Siva Brahmana caste called
Adi Saivam, to the Siva priest called Chadayanar, alias Sivacharya,
and his wife Isaijnaniyar. He was named by his parents
Nambiyarurar. One day, while he was playing in the street
with a toy cart, the king of the place, by name Narasinga
Muniyar, saw him and took a fancy to him. He requested
the father, Sivacharya, to let him have the boy. The father
agreed and the boy was brought up by the king as his foster
son. Even so, the Brahminical customs as regards thread
ceremony and vedic instructions were carefully observed
and he became well-versed in all the Sastras.
with a smile, proceeded with the story as follows:
“Sundaramurti was born in the sacred place Tirunavalur
in Thirumunaippadi country in the Siva Brahmana caste called
Adi Saivam, to the Siva priest called Chadayanar, alias Sivacharya,
and his wife Isaijnaniyar. He was named by his parents
Nambiyarurar. One day, while he was playing in the street
with a toy cart, the king of the place, by name Narasinga
Muniyar, saw him and took a fancy to him. He requested
the father, Sivacharya, to let him have the boy. The father
agreed and the boy was brought up by the king as his foster
son. Even so, the Brahminical customs as regards thread
ceremony and vedic instructions were carefully observed
and he became well-versed in all the Sastras.
“When he came of age, his marriage with the daughter
of a relative by name Chatangavi Sivacharya was decided
upon, and invitations were issued to all relatives for the
function. Sundaramurti went through the usual premarital
ceremonies a day before the marriage, and on the marriage
day proceeded properly dressed as the bridegroom, along
with his relatives, to the bride’s father’s house in Puttur village
on horseback quite early in the morning. On reaching the
bride’s house, he alighted from the horse and sat on the
wedding seat in the marriage pandal in accordance with the
usual custom. There was a blare of music and the arrival of
the bride was awaited.
of a relative by name Chatangavi Sivacharya was decided
upon, and invitations were issued to all relatives for the
function. Sundaramurti went through the usual premarital
ceremonies a day before the marriage, and on the marriage
day proceeded properly dressed as the bridegroom, along
with his relatives, to the bride’s father’s house in Puttur village
on horseback quite early in the morning. On reaching the
bride’s house, he alighted from the horse and sat on the
wedding seat in the marriage pandal in accordance with the
usual custom. There was a blare of music and the arrival of
the bride was awaited.
“Just then, Lord Siva approached the marriage pandal
in the garb of an old brahmin, and announced, ‘All of you
please listen to what I say.’ On their assenting, the old man
told the boy, ‘Look here, there is an agreement between you
and me. First fulfil it and then marry.’ The boy replied, ‘If
there is an agreement let it be so but tell us first what it is.’
The old brahmin told the audience, ‘Sirs, this boy is my
servant. I have with me the deed of service executed by his
grandfather in my favour.’ Sundaramurti replied, ‘Oh!
Madman, enough! We are hearing for the first time that a
brahmin is the servant of another brahmin. Go, get away!’ The
brahmin replied, ‘I am neither a madman nor a devil. I am
not offended at your remarks. You have not understood me
at all. Stop this childish talk and come and serve me.’
Sundaramurti then said, ‘Show me the deed.’ ‘Who are you
to decide after seeing the deed?’ said the old man. ‘If the
people in the audience see the deed and agree that it is true,
you should begin to serve me.’ Sundaramurti got very angry
and pounced upon the man to snatch the deed from him.
in the garb of an old brahmin, and announced, ‘All of you
please listen to what I say.’ On their assenting, the old man
told the boy, ‘Look here, there is an agreement between you
and me. First fulfil it and then marry.’ The boy replied, ‘If
there is an agreement let it be so but tell us first what it is.’
The old brahmin told the audience, ‘Sirs, this boy is my
servant. I have with me the deed of service executed by his
grandfather in my favour.’ Sundaramurti replied, ‘Oh!
Madman, enough! We are hearing for the first time that a
brahmin is the servant of another brahmin. Go, get away!’ The
brahmin replied, ‘I am neither a madman nor a devil. I am
not offended at your remarks. You have not understood me
at all. Stop this childish talk and come and serve me.’
Sundaramurti then said, ‘Show me the deed.’ ‘Who are you
to decide after seeing the deed?’ said the old man. ‘If the
people in the audience see the deed and agree that it is true,
you should begin to serve me.’ Sundaramurti got very angry
and pounced upon the man to snatch the deed from him.
The brahmin however ran away but the boy pursued him,
snatched the deed at last, and tore it to pieces. The old man
caught hold of Sundaramurti and began shouting. The
marriage guests got agitated over that, separated the two and
said to the brahmin, ‘You are speaking of arrangements unheard
of in this world. Oh! Quarrelsome old man! Where do you
come from?’ The brahmin replied, ‘I belong to the village of
Thiruvennainallur. Don’t you agree that this boy Nambiyarurar
has confirmed his servitude to me by unjustly snatching away
the service deed from my hands and tearing it to pieces?’
Sundarar replied, ‘If indeed you are a resident of
Thiruvennainallur village, your claim can be decided there,
can’t it?’ The brahmin replied, ‘Yes. Come with me. I shall
produce the original deed before the Council of Brahmins
there and establish my claim that you are my servant.’
Accordingly the brahmin walked ahead and Sundaramurti and
all the other Brahmins followed him.
snatched the deed at last, and tore it to pieces. The old man
caught hold of Sundaramurti and began shouting. The
marriage guests got agitated over that, separated the two and
said to the brahmin, ‘You are speaking of arrangements unheard
of in this world. Oh! Quarrelsome old man! Where do you
come from?’ The brahmin replied, ‘I belong to the village of
Thiruvennainallur. Don’t you agree that this boy Nambiyarurar
has confirmed his servitude to me by unjustly snatching away
the service deed from my hands and tearing it to pieces?’
Sundarar replied, ‘If indeed you are a resident of
Thiruvennainallur village, your claim can be decided there,
can’t it?’ The brahmin replied, ‘Yes. Come with me. I shall
produce the original deed before the Council of Brahmins
there and establish my claim that you are my servant.’
Accordingly the brahmin walked ahead and Sundaramurti and
all the other Brahmins followed him.
“As soon as they all reached the Council of Brahmins in
the other village, the cunning old brahmin filed his claim petition
before them to the effect that the boy Nambiyarurar tore up
the service deed in his favour. The councillors said, ‘We have
not heard anywhere in this world that Brahmins become
servants of Brahmins.’ The brahmin replied, ‘No. Mine is not a
false claim. The deed that this boy tore up is the deed of
service executed by his grandfather to the effect that he and
all his successors are to be my servants.’ The councillors asked
Sundaramurti, ‘Can you win your case by merely tearing up
the deed executed by your grandfather? What do you say?’
He replied, ‘Oh virtuous men, learned in all the vedic lore!
You all know that I am an Adi Saiva. Even if this old brahmin is
able to establish that I am his servant, you must please consider
it a piece of magic, beyond the reach of mental reasoning.
the other village, the cunning old brahmin filed his claim petition
before them to the effect that the boy Nambiyarurar tore up
the service deed in his favour. The councillors said, ‘We have
not heard anywhere in this world that Brahmins become
servants of Brahmins.’ The brahmin replied, ‘No. Mine is not a
false claim. The deed that this boy tore up is the deed of
service executed by his grandfather to the effect that he and
all his successors are to be my servants.’ The councillors asked
Sundaramurti, ‘Can you win your case by merely tearing up
the deed executed by your grandfather? What do you say?’
He replied, ‘Oh virtuous men, learned in all the vedic lore!
You all know that I am an Adi Saiva. Even if this old brahmin is
able to establish that I am his servant, you must please consider
it a piece of magic, beyond the reach of mental reasoning.
What can I say of such a claim?’ The councillors told the
brahmin, ‘You must first prove to us that he is your servant. To
decide an affair of this nature, three things are needed, custom,
written evidence and oral evidence. Should you not produce
at least one of these three items?’ The brahmin replied, ‘Sir!
what he tore up is only the duplicate copy; the original deed
is with me.’ The councillors demanded the production of the
original deed, and gave him an assurance that it would not be
torn up by Sundaramurti. The old man took out the original
deed from the folds of the cloth around his waist, and showed
it to them. The village karnam (village officer) who happened
to come there unexpectedly then, was asked to read it. He
bowed before the councillors, opened the folds of the original
document and so as to be heard by all, he read it out aloud as
follows: ‘I, Adi Saiva by caste and Arurar by name, residing in
Thirvennainallur village have executed this deed of service
gladly and out of my own free will, undertaking to do service
by me and by my successive descendants, to pitthan (mad man)
residing in Thiruvennainallur village. (Sd.) Arurar.’
“The witnesses to the deed were those very councillors,
and they all identified and confirmed that the signatures
were their own. The councillors asked Sundaramurti to verify
if the handwriting in the deed was his grandfather’s. The
man pretending to be a brahmin said, ‘Sir! This is a mere boy.
brahmin, ‘You must first prove to us that he is your servant. To
decide an affair of this nature, three things are needed, custom,
written evidence and oral evidence. Should you not produce
at least one of these three items?’ The brahmin replied, ‘Sir!
what he tore up is only the duplicate copy; the original deed
is with me.’ The councillors demanded the production of the
original deed, and gave him an assurance that it would not be
torn up by Sundaramurti. The old man took out the original
deed from the folds of the cloth around his waist, and showed
it to them. The village karnam (village officer) who happened
to come there unexpectedly then, was asked to read it. He
bowed before the councillors, opened the folds of the original
document and so as to be heard by all, he read it out aloud as
follows: ‘I, Adi Saiva by caste and Arurar by name, residing in
Thirvennainallur village have executed this deed of service
gladly and out of my own free will, undertaking to do service
by me and by my successive descendants, to pitthan (mad man)
residing in Thiruvennainallur village. (Sd.) Arurar.’
“The witnesses to the deed were those very councillors,
and they all identified and confirmed that the signatures
were their own. The councillors asked Sundaramurti to verify
if the handwriting in the deed was his grandfather’s. The
man pretending to be a brahmin said, ‘Sir! This is a mere boy.
How can he identify his grandfather’s writing? If there is
any other paper available, containing his grandfather’s
writing, please send for it, and compare.’ They all agreed,
and the relatives of Sundaramurti searched, and produced
a paper containing his grandfather’s handwriting. The
councillors compared the two papers, and confirmed that
the writings in the two papers agreed. They told
Sundaramurti, ‘Boy! There is no way of escape for you. You
have lost. It is your duty to do service according to this old
man’s orders.’ Sundaramurti was stupefied at this and said
that he would obey the order, if fate had decreed that way.
any other paper available, containing his grandfather’s
writing, please send for it, and compare.’ They all agreed,
and the relatives of Sundaramurti searched, and produced
a paper containing his grandfather’s handwriting. The
councillors compared the two papers, and confirmed that
the writings in the two papers agreed. They told
Sundaramurti, ‘Boy! There is no way of escape for you. You
have lost. It is your duty to do service according to this old
man’s orders.’ Sundaramurti was stupefied at this and said
that he would obey the order, if fate had decreed that way.
They had compassion on the boy, and had still some doubts
about the brahmin, and questioned him, ‘Sir! This deed says
that you belong to this very village. Can you show us where
your ancestral house and property are?’ The brahmin
pretended surprise, and said, ‘What! You are all of this
village, so learned, so intelligent, so elderly — does not even
one among you know my house? How surprising are your
words! Come with me then!’ So saying, he led the way, and
they all followed. They all saw the God in disguise enter the
Siva’s temple called ‘Thiruvarul Thurai’ in the village, and
were stupefied.
about the brahmin, and questioned him, ‘Sir! This deed says
that you belong to this very village. Can you show us where
your ancestral house and property are?’ The brahmin
pretended surprise, and said, ‘What! You are all of this
village, so learned, so intelligent, so elderly — does not even
one among you know my house? How surprising are your
words! Come with me then!’ So saying, he led the way, and
they all followed. They all saw the God in disguise enter the
Siva’s temple called ‘Thiruvarul Thurai’ in the village, and
were stupefied.
“Sundaramurti thought, ‘The brahmin who made me
his servant has entered the temple of my God Parameswara!
What a wonder!’ So thinking, he followed alone eagerly the
footsteps of the brahmin and entered the temple with great
desire and shouted, ‘Oh brahmin!’ At once Lord Siva appeared
in the company of Goddess Parvati, seated on the sacred
Bull, and said, ‘My son! you are Aalaala Sundara, one of my
Pramatha Ganas (chief attendants). You were born here as a
result of a curse. You requested me to have you as My own,
wherever you might be, even during the period of the curse.
his servant has entered the temple of my God Parameswara!
What a wonder!’ So thinking, he followed alone eagerly the
footsteps of the brahmin and entered the temple with great
desire and shouted, ‘Oh brahmin!’ At once Lord Siva appeared
in the company of Goddess Parvati, seated on the sacred
Bull, and said, ‘My son! you are Aalaala Sundara, one of my
Pramatha Ganas (chief attendants). You were born here as a
result of a curse. You requested me to have you as My own,
wherever you might be, even during the period of the curse.
I therefore made you My servant here.â€
Thus Bhagavan narrated to us the earlier story of
Sundaramurti. He continued:
“As soon as Sundaramurti heard those words of the Great
Lord, he was overjoyed like the calf that hears the mother’s
call. With his voice trembling with emotion and eyes filled with
tears of joy, he made prostrations to Him, and with folded hands
said, ‘Oh Lord! You are gracious to my worthless self, hold me
fast to you like the cat holding on to its kitten, and make me
your own. What gracious kindness!’ and praised Him. The
Great Lord was pleased and said, ‘My son! Because you have
disputed with me, you shall have the name of ‘Van Thondan’.
Thus Bhagavan narrated to us the earlier story of
Sundaramurti. He continued:
“As soon as Sundaramurti heard those words of the Great
Lord, he was overjoyed like the calf that hears the mother’s
call. With his voice trembling with emotion and eyes filled with
tears of joy, he made prostrations to Him, and with folded hands
said, ‘Oh Lord! You are gracious to my worthless self, hold me
fast to you like the cat holding on to its kitten, and make me
your own. What gracious kindness!’ and praised Him. The
Great Lord was pleased and said, ‘My son! Because you have
disputed with me, you shall have the name of ‘Van Thondan’.
The service to be rendered hereafter by you to me, is to worship
me with flowers of verses. Compose verses on me, and sing
them.’ With folded hands, Sundaramurti said, ‘Oh Lord! You
came in the guise of a brahmin, and preferred a claim against
me, and I contested and argued with you, not knowing your
greatness. You are the great Lord that gave me recollection of
my past, and saved me from falling into worldly actions and
behaviour and getting drowned therein. What do I know of
your limitless great qualities, and what shall I sing of them?’
Ishwara said, ‘You already called me Pitthan, madman. Therefore,
sing of me as the Mad Man’. So saying, he disappeared.
me with flowers of verses. Compose verses on me, and sing
them.’ With folded hands, Sundaramurti said, ‘Oh Lord! You
came in the guise of a brahmin, and preferred a claim against
me, and I contested and argued with you, not knowing your
greatness. You are the great Lord that gave me recollection of
my past, and saved me from falling into worldly actions and
behaviour and getting drowned therein. What do I know of
your limitless great qualities, and what shall I sing of them?’
Ishwara said, ‘You already called me Pitthan, madman. Therefore,
sing of me as the Mad Man’. So saying, he disappeared.
Sundaramurti immediately sang the “Sri Padikamâ€, commencing
with the verse ‘Pittha pirai sudi’. His story is full of such strange
experiences,†said Bhagavan.
with the verse ‘Pittha pirai sudi’. His story is full of such strange
experiences,†said Bhagavan.
I asked, “Is he named Sundaramurti as the result of
the recollection of his past?†“Yes, yes! No other reason is to
be found in his story!†replied Bhagavan.
the recollection of his past?†“Yes, yes! No other reason is to
be found in his story!†replied Bhagavan.
(83) NATURE
Prev Next 28th January, 1947
This afternoon at 3 o’clock an Englishman asked
Bhagavan something in English in which the word “Natureâ€
occurred a number of times and Bhagavan replied as follows:
“These questions would not arise if one knew one’s own
nature well. They will continue to arise till one knows it.
This afternoon at 3 o’clock an Englishman asked
Bhagavan something in English in which the word “Natureâ€
occurred a number of times and Bhagavan replied as follows:
“These questions would not arise if one knew one’s own
nature well. They will continue to arise till one knows it.
Until then we will be under the delusion that all these
unnatural things are natural. We have to understand that
the true state is always there and at all times. We discard
that which is there and wish for that which is not there, and
suffer on that account. All that comes and goes is unreal.
unnatural things are natural. We have to understand that
the true state is always there and at all times. We discard
that which is there and wish for that which is not there, and
suffer on that account. All that comes and goes is unreal.
The soul always remains in its natural place. As long as we
do not realise that truth, we suffer.â€
“Where can we see this soul? How can we know it?†was
the next question.
do not realise that truth, we suffer.â€
“Where can we see this soul? How can we know it?†was
the next question.
“Where can we see the soul? This question is like staying
in Ramanasramam and asking where Ramanasramam is. The
soul is at all times in you and everywhere and to imagine
that it is somewhere far off and search for it, is like
performing Panduranga bhajan. This bhajan commences in
the first quarter of the night with tinkling bells tied to the
feet of the devotees and with the brass lamp stand placed
in the centre of the house. The devotees go round and
round the lamp stand, dancing rhythmically to the tune,
‘Pandarpur is thus far! Pandarpur is thus far! Come on!
proceed,’ but as they go round and round, they actually do
not proceed even half a yard closer to Pandarpur. By the
time the third quarter of the night is reached, they will
begin to sing, ‘See! there is Pandarpur. Here is Pandarpur.
in Ramanasramam and asking where Ramanasramam is. The
soul is at all times in you and everywhere and to imagine
that it is somewhere far off and search for it, is like
performing Panduranga bhajan. This bhajan commences in
the first quarter of the night with tinkling bells tied to the
feet of the devotees and with the brass lamp stand placed
in the centre of the house. The devotees go round and
round the lamp stand, dancing rhythmically to the tune,
‘Pandarpur is thus far! Pandarpur is thus far! Come on!
proceed,’ but as they go round and round, they actually do
not proceed even half a yard closer to Pandarpur. By the
time the third quarter of the night is reached, they will
begin to sing, ‘See! there is Pandarpur. Here is Pandarpur.
See, see!†During the first quarter of the night they were
going round the same lamp as now in the third quarter. It
dawns, and they sing, ‘We have arrived at Pandarpur. This
is Pandarpur,’ and so saying, salute the same lamp stand
and end the bhajan. It is the same with this also. We go
round and round in search of atma (soul) saying, ‘Where is
atma? Where is it?’ till at last the dawn of jnana drishti (vision
of knowledge) is reached, and we say, ‘this is atma, this is
me.’ We should acquire that vision. When once that vision
is reached, there will be no attachments even if the Jnani
mixes with the world and moves about in it. When once
you put on shoes your feet do not feel the pain of walking
on any number of stones or thorns on the way. You walk
about without fear or care, whether there be mountains or
hillocks on the way. In the same way, everything will be
natural to those who have attained the jnana drishti. What
is there apart from one’s own self?
“That natural state can be known only after all this
worldly vision subsides.†“But how is it to subside?†was the
next question. Bhagavan replied, “If the mind subsides, the
whole world subsides. Mind is the cause of all this. If that
subsides, the natural state presents itself. The soul proclaims
itself at all times as ‘I’, ‘I’. It is self-luminous! It is here. All
this is THAT. We are in that only. Being in it, why search for
It? The ancients say:
†iò< }anmyI— k«Tva äümy< jgt!,
Making the vision absorbed in jnana one sees the world as
Brahman.
going round the same lamp as now in the third quarter. It
dawns, and they sing, ‘We have arrived at Pandarpur. This
is Pandarpur,’ and so saying, salute the same lamp stand
and end the bhajan. It is the same with this also. We go
round and round in search of atma (soul) saying, ‘Where is
atma? Where is it?’ till at last the dawn of jnana drishti (vision
of knowledge) is reached, and we say, ‘this is atma, this is
me.’ We should acquire that vision. When once that vision
is reached, there will be no attachments even if the Jnani
mixes with the world and moves about in it. When once
you put on shoes your feet do not feel the pain of walking
on any number of stones or thorns on the way. You walk
about without fear or care, whether there be mountains or
hillocks on the way. In the same way, everything will be
natural to those who have attained the jnana drishti. What
is there apart from one’s own self?
“That natural state can be known only after all this
worldly vision subsides.†“But how is it to subside?†was the
next question. Bhagavan replied, “If the mind subsides, the
whole world subsides. Mind is the cause of all this. If that
subsides, the natural state presents itself. The soul proclaims
itself at all times as ‘I’, ‘I’. It is self-luminous! It is here. All
this is THAT. We are in that only. Being in it, why search for
It? The ancients say:
†iò< }anmyI— k«Tva äümy< jgt!,
Making the vision absorbed in jnana one sees the world as
Brahman.
“It is said that Chidakasa itself is Atma Swarupa (image of
atma) and that we can view it only with the help of the mind.â€
“How can we see it if the mind has subsided?†someone else
asked. Bhagavan said, “If the sky is taken as an illustration it
must be stated to be of three varieties — chidakasa, chittakasa
and bhuthakasa. The natural state is called chidakasa, the ‘I-
feeling’ that is born from chidakasa is chittakasa. As that
chittakasa expands and takes the shape of all the bhutas
(elements), this is all bhuthakasa. After all, the mind is a part
of the body, isn’t it? When it is chittakasa which is consciousness
of the self, ‘I’ does not see the chidakasa but sees the bhuthakasa;
This is said to be mano akasa; and when it leaves mano akasa
and sees chidakasa, it is said to be chinmaya.* The subsiding of
the mind means, the idea of multiplicity of object vanishes,
* icÄ< icidit janIyat! t-kar riht< yda,
t-karae iv;yaXyas> jparagae ywa m[aE.
atma) and that we can view it only with the help of the mind.â€
“How can we see it if the mind has subsided?†someone else
asked. Bhagavan said, “If the sky is taken as an illustration it
must be stated to be of three varieties — chidakasa, chittakasa
and bhuthakasa. The natural state is called chidakasa, the ‘I-
feeling’ that is born from chidakasa is chittakasa. As that
chittakasa expands and takes the shape of all the bhutas
(elements), this is all bhuthakasa. After all, the mind is a part
of the body, isn’t it? When it is chittakasa which is consciousness
of the self, ‘I’ does not see the chidakasa but sees the bhuthakasa;
This is said to be mano akasa; and when it leaves mano akasa
and sees chidakasa, it is said to be chinmaya.* The subsiding of
the mind means, the idea of multiplicity of object vanishes,
* icÄ< icidit janIyat! t-kar riht< yda,
t-karae iv;yaXyas> jparagae ywa m[aE.
Bereft of the letter “ta†mind becomes consciouness. “Ta†indicates
association with worldiness, just as a colourless gem manifests
colour in the proximity of a China Rose.
association with worldiness, just as a colourless gem manifests
colour in the proximity of a China Rose.
Sankara’s Sadacharanusandhanam
and the idea of oneness of objects appears. When that is
achieved everything appears natural.â€
In accordance with this idea, Bhagavan has written in
his Unnadhi Nalupadhi, verse 14: “If it is said that there is the
first person ‘I’ then there are the second and third persons
‘you’ and ‘he’. When the real nature of the first person is
known and the ‘I’ feeling disappears, the ‘you’ and the ‘he’
disappear simultaneously, and that which shines as the only
One becomes the natural state of the ultimate reality.â€
and the idea of oneness of objects appears. When that is
achieved everything appears natural.â€
In accordance with this idea, Bhagavan has written in
his Unnadhi Nalupadhi, verse 14: “If it is said that there is the
first person ‘I’ then there are the second and third persons
‘you’ and ‘he’. When the real nature of the first person is
known and the ‘I’ feeling disappears, the ‘you’ and the ‘he’
disappear simultaneously, and that which shines as the only
One becomes the natural state of the ultimate reality.â€
(84) WHO IS RAMANA?
Prev Next 29th January, 1947
On the 7th of this month Dr. T. N. Krishnaswamy, a
devotee of Bhagavan, celebrated the Jayanthi of Sri Ramana
in Madras. It seems a Pandit mentioned in the course of his
lecture on the occasion that there was a reference somewhere
that Bhattapada would be born in Thiruchuli as Ramana.
On the 7th of this month Dr. T. N. Krishnaswamy, a
devotee of Bhagavan, celebrated the Jayanthi of Sri Ramana
in Madras. It seems a Pandit mentioned in the course of his
lecture on the occasion that there was a reference somewhere
that Bhattapada would be born in Thiruchuli as Ramana.
While the devotees in the Ashram were searching for these
references, Bhagavan himself said, “Nayana (Kavyakantha
Ganapati Muni) said that Skanda (Lord Subramanya)
was born first as Bhattapada, then as Sambandha
(Thirujnanasambandhar), and in the third birth as Ramana.
references, Bhagavan himself said, “Nayana (Kavyakantha
Ganapati Muni) said that Skanda (Lord Subramanya)
was born first as Bhattapada, then as Sambandha
(Thirujnanasambandhar), and in the third birth as Ramana.
The appellation, ‘dravida sisuhu’ used by Sri Sankara in
Soundarya Lahari refers to Sambandha, doesn’t it? Therefore
Sambandha must have existed prior to Bhattapada who was
a contemporary of Sankara. Nayana said that Sambandha
was of a later date than Bhattapada. One is not consistent
with the other. Which of the above versions is the authority
for the aforesaid lecturer’s statement is not yet known.â€
Surprised at these words which were meant to throw
everyone off guard, I said, “Why so much discussion about
it? We may ask Bhagavan himself. Doesn’t Bhagavan know
who He is? Even if He does not tell us now there is His own
reply to the song asking, ‘Who is Ramana?’ written by
Amritanatha Yatindra while Bhagavan was dwelling on the
Hill.†Bhagavan replied, “Yes, yes!†with the smile of approval
on His face, waited for a while, and then said, “Amritanatha
is a peculiar person. He is very interested in all matters.
Soundarya Lahari refers to Sambandha, doesn’t it? Therefore
Sambandha must have existed prior to Bhattapada who was
a contemporary of Sankara. Nayana said that Sambandha
was of a later date than Bhattapada. One is not consistent
with the other. Which of the above versions is the authority
for the aforesaid lecturer’s statement is not yet known.â€
Surprised at these words which were meant to throw
everyone off guard, I said, “Why so much discussion about
it? We may ask Bhagavan himself. Doesn’t Bhagavan know
who He is? Even if He does not tell us now there is His own
reply to the song asking, ‘Who is Ramana?’ written by
Amritanatha Yatindra while Bhagavan was dwelling on the
Hill.†Bhagavan replied, “Yes, yes!†with the smile of approval
on His face, waited for a while, and then said, “Amritanatha
is a peculiar person. He is very interested in all matters.
When I was on the Hill he used to come now and then and
stay with me. One day I went somewhere. By the time I
returned he had composed a verse in Malayalam, asking
“Who is Ramana?†left it there and went out. I wondered
what was written on the paper, so I looked at it and found
out. By the time he returned I composed another verse in
reply, in Malayalam, wrote it down below his verse and put
the paper back. He likes to attribute supernatural powers to
me. He did so when he wrote my biography in Malayalam.
stay with me. One day I went somewhere. By the time I
returned he had composed a verse in Malayalam, asking
“Who is Ramana?†left it there and went out. I wondered
what was written on the paper, so I looked at it and found
out. By the time he returned I composed another verse in
reply, in Malayalam, wrote it down below his verse and put
the paper back. He likes to attribute supernatural powers to
me. He did so when he wrote my biography in Malayalam.
Nayana had it read out to him, and after hearing it, tore it
off, saying, “Enough! enough!’ That was the reason for his
posing this question also. He wanted to attribute some
supernatural powers to me, as ‘Hari’ or ‘Yathi’ or ‘Vararuchi’
or ‘Isa Guru’. I replied in the manner stated in the verse.
off, saying, “Enough! enough!’ That was the reason for his
posing this question also. He wanted to attribute some
supernatural powers to me, as ‘Hari’ or ‘Yathi’ or ‘Vararuchi’
or ‘Isa Guru’. I replied in the manner stated in the verse.
What could they do? They could not answer. A Telugu
translation of those verses is available, isn’t it?â€
“Yes, it is. Isn’t Bhagavan’s own version enough for us
to establish that Bhagavan is Paramatma Himself?†I said.
translation of those verses is available, isn’t it?â€
“Yes, it is. Isn’t Bhagavan’s own version enough for us
to establish that Bhagavan is Paramatma Himself?†I said.
Bhagavan smiled, and lapsed into mouna (silence).
I give below the prose translation of those Malayalam
verses given in Ramana Leela:
Amritanatha’s question: “Who is this Ramana in the
Arunachala Cave, who is renowned as the treasure of
compassion? Is he Vararuchi or Isa Guru? or Hari? or
Yatindra? I am desirous of knowing the Guru’s Mahima
(supernatural powers).â€
Bhagavan’s reply: “Arunachala Ramana is the Paramatma
Himself who plays about as Consciousness in the hearts of
all living beings, from Hari downwards. He is the Supreme
Being. It will be clear to you if you open the eye of jnana and
see the truth.â€
verses given in Ramana Leela:
Amritanatha’s question: “Who is this Ramana in the
Arunachala Cave, who is renowned as the treasure of
compassion? Is he Vararuchi or Isa Guru? or Hari? or
Yatindra? I am desirous of knowing the Guru’s Mahima
(supernatural powers).â€
Bhagavan’s reply: “Arunachala Ramana is the Paramatma
Himself who plays about as Consciousness in the hearts of
all living beings, from Hari downwards. He is the Supreme
Being. It will be clear to you if you open the eye of jnana and
see the truth.â€
(85) DRAVIDA SISUHU
Prev Next 30th January, 1947
Yesterday Bhagavan said that Sankara sang about
Sambandha in Soundarya Lahari, referring to him as ‘dravida
sisuhu’, didn’t he? Last night I took out Soundarya Lahari with
a Telugu commentary and saw the sloka written by Sankara
about Sambandha which is as follows:
tvStNy< mNye xri[xrkNye ùdyt>
py> paravar> pirvhit sarSvtimv,
dyavTya dÄ< ÔivfizzuraSva* tvy-
TkvIna< àaEFanamjin kmnIy> kviyta. 75.
Yesterday Bhagavan said that Sankara sang about
Sambandha in Soundarya Lahari, referring to him as ‘dravida
sisuhu’, didn’t he? Last night I took out Soundarya Lahari with
a Telugu commentary and saw the sloka written by Sankara
about Sambandha which is as follows:
tvStNy< mNye xri[xrkNye ùdyt>
py> paravar> pirvhit sarSvtimv,
dyavTya dÄ< ÔivfizzuraSva* tvy-
TkvIna< àaEFanamjin kmnIy> kviyta. 75.
O Daughter of the Mountain, I fancy that the ocean of
the milk of poesy rising out of Thy heart verily caused the
milk of Thy breasts to flow. On swallowing this milk given by
Thy grace, the Dravidian child became a poet among great
poets.
the milk of poesy rising out of Thy heart verily caused the
milk of Thy breasts to flow. On swallowing this milk given by
Thy grace, the Dravidian child became a poet among great
poets.
The Telugu commentary stated that the word ‘dravida
sisuhu’ in the sloka meant Sankara himself. On the next day
I mentioned this to Bhagavan. Bhagavan replied, “The
Telugu commentators must have stated it wrongly. The
Tamil Soundarya Lahari stated that the words ‘dravida sisuhu’
meant Sambandha and not Sankaraâ€; and he sent for the
Tamil book and read out all that was written in it about the
reason for Sambandha receiving the title of ‘dravida sisuhu’,
and explained it to us as follows:
“Sambandha was born in an orthodox brahmin family
in the town of Sirkali, to Sivapada Hridayar and his wife
Bhagawatiyar. The parents named him Aludaya Pillayar. One
day, when the boy was three years old, the father took him
to Thiruttoni Appar Koil. While immersed in the tank for a
bath, he began repeating the aghamarshana mantram. When
the child could not see the father in the tank, it looked around
with fear and grief. There was no trace of the father. It could
not contain its grief and so wept aloud looking at the temple
chariot saying, ‘Father! Mother!’ Parvati and Lord Siva
appeared in the sky, seated on the sacred Bull and gave
darshan to that little child. Siva directed Parvati to give the
boy a golden cupful of her breast milk, the milk containing
Siva Jnana (Knowledge of Siva). She did accordingly. The
boy drank the milk and became free from sorrow, and the
divine couple disappeared.
sisuhu’ in the sloka meant Sankara himself. On the next day
I mentioned this to Bhagavan. Bhagavan replied, “The
Telugu commentators must have stated it wrongly. The
Tamil Soundarya Lahari stated that the words ‘dravida sisuhu’
meant Sambandha and not Sankaraâ€; and he sent for the
Tamil book and read out all that was written in it about the
reason for Sambandha receiving the title of ‘dravida sisuhu’,
and explained it to us as follows:
“Sambandha was born in an orthodox brahmin family
in the town of Sirkali, to Sivapada Hridayar and his wife
Bhagawatiyar. The parents named him Aludaya Pillayar. One
day, when the boy was three years old, the father took him
to Thiruttoni Appar Koil. While immersed in the tank for a
bath, he began repeating the aghamarshana mantram. When
the child could not see the father in the tank, it looked around
with fear and grief. There was no trace of the father. It could
not contain its grief and so wept aloud looking at the temple
chariot saying, ‘Father! Mother!’ Parvati and Lord Siva
appeared in the sky, seated on the sacred Bull and gave
darshan to that little child. Siva directed Parvati to give the
boy a golden cupful of her breast milk, the milk containing
Siva Jnana (Knowledge of Siva). She did accordingly. The
boy drank the milk and became free from sorrow, and the
divine couple disappeared.
“Having drunk the milk of jnana, and feeling quite
satisfied and happy, Sambandha sat on the tank bund with
milk dribbling from the corners of his mouth. When the
father came out from his bath, he saw the boy’s condition
and angrily asked, flourishing a cane, ‘Who gave you milk?
Can you drink milk given by strangers? Tell me who that
person is or I will beat you.’ Sambandha immediately
replied by singing ten Tamil verses beginning with,
‘uÌRoÌ‚OÌuÌ‚PV uÌ€N®Vu ®uÌ‚PuÌV± Ko çuÌ€Yi U§ã¥. . .’
The gist of the first verse is: ‘The Man with kundalas (sacred
ear-rings), the Man who rides the sacred Bull, the Man
who has the white moon on His head, the Man whose
body is smeared with the ashes of the burning ghat, the
thief who has stolen my heart, He who came to bless
Brahma, the Creator, when Brahma, with the Vedas in his
hand did penance, and He who occupies the sacred seat
of Brahmapuri, He, my Father, is there, and She, my
Mother who gave the milk, is there!†So saying he described
the forms of Siva and Parvati as he witnessed with his eyes
and who gave him milk to drink, and also pointed towards
the temple chariot.
satisfied and happy, Sambandha sat on the tank bund with
milk dribbling from the corners of his mouth. When the
father came out from his bath, he saw the boy’s condition
and angrily asked, flourishing a cane, ‘Who gave you milk?
Can you drink milk given by strangers? Tell me who that
person is or I will beat you.’ Sambandha immediately
replied by singing ten Tamil verses beginning with,
‘uÌRoÌ‚OÌuÌ‚PV uÌ€N®Vu ®uÌ‚PuÌV± Ko çuÌ€Yi U§ã¥. . .’
The gist of the first verse is: ‘The Man with kundalas (sacred
ear-rings), the Man who rides the sacred Bull, the Man
who has the white moon on His head, the Man whose
body is smeared with the ashes of the burning ghat, the
thief who has stolen my heart, He who came to bless
Brahma, the Creator, when Brahma, with the Vedas in his
hand did penance, and He who occupies the sacred seat
of Brahmapuri, He, my Father, is there, and She, my
Mother who gave the milk, is there!†So saying he described
the forms of Siva and Parvati as he witnessed with his eyes
and who gave him milk to drink, and also pointed towards
the temple chariot.
“It was clear from the verses, that the people who gave
milk to the child were no other than Parvati and Lord Siva.
milk to the child were no other than Parvati and Lord Siva.
People gathered round. From that day onwards, the boy’s
poetic flow began to run unimpeded. That is why Sankara
sang, Thava Stanyam Manye. The commentators therefore
decided that the word ‘dravida sisuhu’ referred to Sambandha
alone. Nayana also wrote of him as ‘dravida sisuhu’ in Sri
Ramana Gita.â€
poetic flow began to run unimpeded. That is why Sankara
sang, Thava Stanyam Manye. The commentators therefore
decided that the word ‘dravida sisuhu’ referred to Sambandha
alone. Nayana also wrote of him as ‘dravida sisuhu’ in Sri
Ramana Gita.â€
(86) JNANA SAMBANDHAMURTHY
Prev Next 1st February, 1947
After Bhagavan had read out from the Tamil
commentary of Soundarya Lahari and told us that the words
‘dravida sisuhu’ referred to Sambandha himself, the discussion
on that subject continued in the Hall for the subsequent two
or three days. In this connection a devotee asked Bhagavan
one day, “Sambandha’s original name was Aludaya Pillayar
wasn’t it? When did he get the other name of ‘Jnana
Sambandhamurthy?’ and why?†Bhagavan replied, “As soon
as he drank the milk given by the Goddess, Jnana Sambandha
(contact with Knowledge), was established for him, and he
got the name Jnana Sambandhamurthy Nayanar. That
means, he became a Jnani without the usual relationship of
Guru and disciple. Hence, people all over the neighbourhood
began to call him by that name from that day onwards. That
is the reason.â€
I said, “Bhagavan too acquired knowledge without the
aid of a Guru in human form?†“Yes! yes! That is why
Krishnayya brought out so many points of similarities
between Sambandha and myself,†said Bhagavan.
After Bhagavan had read out from the Tamil
commentary of Soundarya Lahari and told us that the words
‘dravida sisuhu’ referred to Sambandha himself, the discussion
on that subject continued in the Hall for the subsequent two
or three days. In this connection a devotee asked Bhagavan
one day, “Sambandha’s original name was Aludaya Pillayar
wasn’t it? When did he get the other name of ‘Jnana
Sambandhamurthy?’ and why?†Bhagavan replied, “As soon
as he drank the milk given by the Goddess, Jnana Sambandha
(contact with Knowledge), was established for him, and he
got the name Jnana Sambandhamurthy Nayanar. That
means, he became a Jnani without the usual relationship of
Guru and disciple. Hence, people all over the neighbourhood
began to call him by that name from that day onwards. That
is the reason.â€
I said, “Bhagavan too acquired knowledge without the
aid of a Guru in human form?†“Yes! yes! That is why
Krishnayya brought out so many points of similarities
between Sambandha and myself,†said Bhagavan.
“In Sri Ramana Leela it is stated, that while Sambandha
was coming to Tiruvannamalai the forest tribes robbed him
of his possessions. He was a man of wisdom and knowledge.
was coming to Tiruvannamalai the forest tribes robbed him
of his possessions. He was a man of wisdom and knowledge.
What property had he?â€, I asked. “Oh! that! He followed
the path of devotion, didn’t he? Therefore he had golden
bells and a pearl palanquin and other symbols of that
nature according to the injunctions of Ishwara. He had
also a mutt (an establishment for monks) and all that a mutt
requires,†said Bhagavan. “Is that so? When did he get all
those?†I asked.
the path of devotion, didn’t he? Therefore he had golden
bells and a pearl palanquin and other symbols of that
nature according to the injunctions of Ishwara. He had
also a mutt (an establishment for monks) and all that a mutt
requires,†said Bhagavan. “Is that so? When did he get all
those?†I asked.
Bhagavan replied with a voice full of emotion, “From
the time when he acquired the name of Jnana Sambandha,
that is, even from his childhood, he used to sing with
uninterrupted poetic flow and go on pilgrimage. He first
visited a holy place called Thirukolakka, went into the temple
there, sang verses in praise of the Lord, beating time with
his little hands. God appreciated it and gave him a pair of
golden bells for beating time. From that day onwards the
golden bells were in his hands whatever he sang and wherever
he went. Thereafter he visited Chidambaram and other holy
places and then went to a pilgrim centre called Maranpadi.
the time when he acquired the name of Jnana Sambandha,
that is, even from his childhood, he used to sing with
uninterrupted poetic flow and go on pilgrimage. He first
visited a holy place called Thirukolakka, went into the temple
there, sang verses in praise of the Lord, beating time with
his little hands. God appreciated it and gave him a pair of
golden bells for beating time. From that day onwards the
golden bells were in his hands whatever he sang and wherever
he went. Thereafter he visited Chidambaram and other holy
places and then went to a pilgrim centre called Maranpadi.
There were no trains in those days. The presiding deity in
that place observed this little boy visiting holy places on foot.
that place observed this little boy visiting holy places on foot.
So His heart melted with pity and He created a pearl
palanquin, a pearl umbrella and other accompaniments
bedecked with pearls suitable for sannyasis, left them in the
temple, appeared to the brahmin priests there and to
Sambandha in their dreams and told the Brahmins, ‘Give
them to Sambandha with proper honours,’ and told
Sambandha, ‘The Brahmins will give you all these; take them.’
As they were gifts from Gods he could not refuse them. So
Sambandha accepted with reverential salutations by doing
pradakshina, etc. and then got into the palanquin. From that
time onwards he used to go about in that palanquin wherever
he went. Gradually some staff gathered around him and a
mutt was established. But whenever he approached a holy
place, he used to alight from the palanquin as soon as he
saw the gopura (tower) of the shrine and from there onwards,
he travelled on foot until he entered the place. He came
here on foot from Tirukoilur as the peak of Arunagiri is
visible from there.â€
A Tamil devotee said that that visit was not clearly
mentioned in Periapuranam, to which Bhagavan replied as
follows:
“No. It is not in Periapuranam. But it is stated in
Upamanyu’s Sivabhaktivilasam in Sanskrit. Sambandha
worshipped Virateswara in Arakandanallur and won the god’s
favour with his verses and then he worshipped
Athulyanatheswara in the same way. From there he beheld
the peak of Arunagiri and sang verses out of excess of joy
and installed an image of Arunachaleswara in the same spot.
palanquin, a pearl umbrella and other accompaniments
bedecked with pearls suitable for sannyasis, left them in the
temple, appeared to the brahmin priests there and to
Sambandha in their dreams and told the Brahmins, ‘Give
them to Sambandha with proper honours,’ and told
Sambandha, ‘The Brahmins will give you all these; take them.’
As they were gifts from Gods he could not refuse them. So
Sambandha accepted with reverential salutations by doing
pradakshina, etc. and then got into the palanquin. From that
time onwards he used to go about in that palanquin wherever
he went. Gradually some staff gathered around him and a
mutt was established. But whenever he approached a holy
place, he used to alight from the palanquin as soon as he
saw the gopura (tower) of the shrine and from there onwards,
he travelled on foot until he entered the place. He came
here on foot from Tirukoilur as the peak of Arunagiri is
visible from there.â€
A Tamil devotee said that that visit was not clearly
mentioned in Periapuranam, to which Bhagavan replied as
follows:
“No. It is not in Periapuranam. But it is stated in
Upamanyu’s Sivabhaktivilasam in Sanskrit. Sambandha
worshipped Virateswara in Arakandanallur and won the god’s
favour with his verses and then he worshipped
Athulyanatheswara in the same way. From there he beheld
the peak of Arunagiri and sang verses out of excess of joy
and installed an image of Arunachaleswara in the same spot.
While he was seated there on a mandapam, God
Arunachaleswara appeared to him first in the shape of a
Jyoti (light) and then in the shape of an old brahmin.
Arunachaleswara appeared to him first in the shape of a
Jyoti (light) and then in the shape of an old brahmin.
Sambandha did not know who that old brahmin was. The
brahmin had in his hand a flower basket. Unaccountably,
Sambandha’s mind was attracted towards that brahmin like a
magnet. He at once asked him with folded hands, ‘Where
do you come from?’ ‘I have just come from Arunachalam.
brahmin had in his hand a flower basket. Unaccountably,
Sambandha’s mind was attracted towards that brahmin like a
magnet. He at once asked him with folded hands, ‘Where
do you come from?’ ‘I have just come from Arunachalam.
My village is here, nearby,’ replied the brahmin. Sambandha
asked him in surprise, ‘Arunachala! But how long ago did
you come here?’ The brahmin replied indifferently ‘How long
ago? Daily I come here in the morning to gather flowers to
make a garland for Lord Arunachala and return there by
the afternoon.’ Sambandha was surprised and said, ‘Is that
so? But they said it is very far from here?’ The old brahmin
said, ‘Who told you so? You can reach there in one stride.
asked him in surprise, ‘Arunachala! But how long ago did
you come here?’ The brahmin replied indifferently ‘How long
ago? Daily I come here in the morning to gather flowers to
make a garland for Lord Arunachala and return there by
the afternoon.’ Sambandha was surprised and said, ‘Is that
so? But they said it is very far from here?’ The old brahmin
said, ‘Who told you so? You can reach there in one stride.
What is there great in it?’ Having heard that, Sambandha
became anxious to visit Arunachala and asked, ‘If so, can I
walk there?’ The old man replied, ‘Ah! If an aged man like
myself goes there and comes here daily, can’t a youth like
you do it? What are you saying?’
“With great eagerness Sambandha asked, ‘Sir, if that is
so, please take me also along with you,’ and started at once
with all his entourage. The brahmin was going in advance
and the party was following behind. Suddenly the brahmin
disappeared. As the party was looking here and there, in
confusion, a group of hunters surrounded them, and robbed
them of the palanquin, umbrella, golden bells and all the
pearls and other valuable articles, their provisions and even
the clothes they were wearing. They were left with only their
loin clothes. They did not know the way; it was very hot and
there was no shelter, and all were hungry as it was time for
taking food. What could they do? Then Sambandha prayed
to God. ‘Oh! Lord, why am I being tested like this? I don’t
care what happens to me, but why should these followers of
mine be put to this hard test?’ On hearing those prayers,
God appeared in His real form and said, ‘My son, these
hunters too are my Pramatha Ganas (personal attendants).
became anxious to visit Arunachala and asked, ‘If so, can I
walk there?’ The old man replied, ‘Ah! If an aged man like
myself goes there and comes here daily, can’t a youth like
you do it? What are you saying?’
“With great eagerness Sambandha asked, ‘Sir, if that is
so, please take me also along with you,’ and started at once
with all his entourage. The brahmin was going in advance
and the party was following behind. Suddenly the brahmin
disappeared. As the party was looking here and there, in
confusion, a group of hunters surrounded them, and robbed
them of the palanquin, umbrella, golden bells and all the
pearls and other valuable articles, their provisions and even
the clothes they were wearing. They were left with only their
loin clothes. They did not know the way; it was very hot and
there was no shelter, and all were hungry as it was time for
taking food. What could they do? Then Sambandha prayed
to God. ‘Oh! Lord, why am I being tested like this? I don’t
care what happens to me, but why should these followers of
mine be put to this hard test?’ On hearing those prayers,
God appeared in His real form and said, ‘My son, these
hunters too are my Pramatha Ganas (personal attendants).
They deprived you of all your possessions as it is best to
proceed to the worship of Lord Arunachala without any show
or pomp. All your belongings will be restored to you as soon
as you reach there. It is noon time now. You may enjoy the
feast and then proceed farther’. So saying He disappeared.
proceed to the worship of Lord Arunachala without any show
or pomp. All your belongings will be restored to you as soon
as you reach there. It is noon time now. You may enjoy the
feast and then proceed farther’. So saying He disappeared.
“At once, a big tent appeared on a level space nearby.
Some Brahmins came out of the tent and invited Sambandha
and his party to their tent, entertained them to a feast with
delicious dishes of various kinds and with chandanam (sandal
paste) and thambulam (betel leaves). Sambandha who was all
along entertaining others, was himself entertained by the Lord
Himself. After they had rested for a while, one of the Brahmins
in the tent got up and said, ‘Sir, shall we proceed to Arunagiri?’
Sambandha was extremely happy and accompanied the
brahmin along with his followers. But as soon as they set out
on their journey, the tent together with the people in it
disappeared. While Sambandha was feeling astonished at those
strange happenings, the guide who had been leading them to
Arunachala disappeared as soon as they arrived there.
and his party to their tent, entertained them to a feast with
delicious dishes of various kinds and with chandanam (sandal
paste) and thambulam (betel leaves). Sambandha who was all
along entertaining others, was himself entertained by the Lord
Himself. After they had rested for a while, one of the Brahmins
in the tent got up and said, ‘Sir, shall we proceed to Arunagiri?’
Sambandha was extremely happy and accompanied the
brahmin along with his followers. But as soon as they set out
on their journey, the tent together with the people in it
disappeared. While Sambandha was feeling astonished at those
strange happenings, the guide who had been leading them to
Arunachala disappeared as soon as they arrived there.
Suddenly, the tent along with the people in it and the hunters
who had robbed them previously appeared from all sides and
restored to Sambandha all his belongings which they had
robbed previously, and vanished. With tears of joy, Sambandha
praised the Lord for His great kindness, stayed there for some
days, worshipped Him with flowers of verses and then
proceeded on his journey. Out of His affection for Sambandha,
who was serving Him with reverence, God Himself, it would
appear, invited him to this hill.â€
So saying, Bhagavan assumed silence, with his heart
filled with devotion and with his voice trembling with
emotion.
who had robbed them previously appeared from all sides and
restored to Sambandha all his belongings which they had
robbed previously, and vanished. With tears of joy, Sambandha
praised the Lord for His great kindness, stayed there for some
days, worshipped Him with flowers of verses and then
proceeded on his journey. Out of His affection for Sambandha,
who was serving Him with reverence, God Himself, it would
appear, invited him to this hill.â€
So saying, Bhagavan assumed silence, with his heart
filled with devotion and with his voice trembling with
emotion.
(87) DIVINE FORCE
Prev Next 2nd February, 1947
I went to the hall at 2-30 this afternoon. Bhagavan
was there already, reading a slip of paper which someone
had handed over to him. I sat there waiting to hear what
Bhagavan would say. Bhagavan folded the paper with a
smile and said, “All this will occur if one thinks that there is
a difference between Bhagavan and oneself. If one thinks
that there is no such difference, all this will not occur.â€
Is it enough if we say that there is no difference between
Bhagavan and ourselves? Is it not necessary to enquire who
oneself is, and what one’s origin is, before one thinks that
there is no difference between oneself and Bhagavan? Why
is Bhagavan saying this? I was thinking of asking Bhagavan
why he was thus misleading us but could not summon up
enough courage to do so. I do not know if Bhagavan sensed
this misgiving of mine; but anyway he himself began speaking
again as follows:
“Before one could realise that there is no difference
between him and Bhagavan, one should first discard all these
unreal attributes which are really not his. One cannot perceive
truth unless all these qualities are discarded. There is a Divine
force (Chaitanya Sakti) which is the source of all things. All
these other qualities cannot be discarded unless we get hold
of that force. Sadhana is required to get hold of that force.â€
I got courage as I heard those words and said
unconsciously, “So there is a force?†“Yes,†replied Bhagavan,
“There is a force. It is that force that is called swasphurana
(consciousness of the Self).†I said with a quivering voice,
“Bhagavan said casually that it is enough if we think that
there is no difference between us and God. But we can
discard these unreal attributes only if we are able to get hold
of that force. Let it be the Divine force or the consciousness
of the Self. Whatever it is, should we not know it? We are
not able to know it however much we try.â€
Never before this did I ask Bhagavan questions in the
presence of others so boldly. Today, the inner urge was so
great that words came out of my mouth of their own accord
in the course of the conversation, and my eyes were filled
with tears and so I turned my face towards the wall. A lady
sitting next to me told me afterwards that Bhagavan’s eyes
also became moist. How tender-hearted he is towards the
humble!
Bhagavan sometimes used to say, “The Jnani weeps with
the weeping, laughs with the laughing, plays with the playful,
sings with those who sing, keeping time to the song. What
does he lose? His presence is like a pure, transparent mirror.
I went to the hall at 2-30 this afternoon. Bhagavan
was there already, reading a slip of paper which someone
had handed over to him. I sat there waiting to hear what
Bhagavan would say. Bhagavan folded the paper with a
smile and said, “All this will occur if one thinks that there is
a difference between Bhagavan and oneself. If one thinks
that there is no such difference, all this will not occur.â€
Is it enough if we say that there is no difference between
Bhagavan and ourselves? Is it not necessary to enquire who
oneself is, and what one’s origin is, before one thinks that
there is no difference between oneself and Bhagavan? Why
is Bhagavan saying this? I was thinking of asking Bhagavan
why he was thus misleading us but could not summon up
enough courage to do so. I do not know if Bhagavan sensed
this misgiving of mine; but anyway he himself began speaking
again as follows:
“Before one could realise that there is no difference
between him and Bhagavan, one should first discard all these
unreal attributes which are really not his. One cannot perceive
truth unless all these qualities are discarded. There is a Divine
force (Chaitanya Sakti) which is the source of all things. All
these other qualities cannot be discarded unless we get hold
of that force. Sadhana is required to get hold of that force.â€
I got courage as I heard those words and said
unconsciously, “So there is a force?†“Yes,†replied Bhagavan,
“There is a force. It is that force that is called swasphurana
(consciousness of the Self).†I said with a quivering voice,
“Bhagavan said casually that it is enough if we think that
there is no difference between us and God. But we can
discard these unreal attributes only if we are able to get hold
of that force. Let it be the Divine force or the consciousness
of the Self. Whatever it is, should we not know it? We are
not able to know it however much we try.â€
Never before this did I ask Bhagavan questions in the
presence of others so boldly. Today, the inner urge was so
great that words came out of my mouth of their own accord
in the course of the conversation, and my eyes were filled
with tears and so I turned my face towards the wall. A lady
sitting next to me told me afterwards that Bhagavan’s eyes
also became moist. How tender-hearted he is towards the
humble!
Bhagavan sometimes used to say, “The Jnani weeps with
the weeping, laughs with the laughing, plays with the playful,
sings with those who sing, keeping time to the song. What
does he lose? His presence is like a pure, transparent mirror.
It reflects our image exactly as we are. It is we that play the
several parts in life and reap the fruits of our actions. How is
the mirror or the stand on which it is mounted affected?
Nothing affects them, as they are mere supports. The actors
in this world — the doers of all acts — must decide for
themselves what song and what action is for the welfare of
the world, what is in accordance with sastras, and what is
practicable.†That is what Bhagavan used to say. This is a
practical illustration.
several parts in life and reap the fruits of our actions. How is
the mirror or the stand on which it is mounted affected?
Nothing affects them, as they are mere supports. The actors
in this world — the doers of all acts — must decide for
themselves what song and what action is for the welfare of
the world, what is in accordance with sastras, and what is
practicable.†That is what Bhagavan used to say. This is a
practical illustration.
(88) SLEEP AND THE REAL STATE
Prev Next 4th February, 1947
This afternoon somebody handed a slip of paper with a
question on it to Bhagavan. The purport of it was: “What
happens to this world during sleep? In what state is the Jnani
during sleep?†Affecting surprise, Bhagavan replied, “Oh!
Is that what you want to know? Do you know what is
happening to your body and in what state you are when you
are asleep? During your sleep you forget that your body is
here, in this place, on this mat, in this very condition, and
you wander about somewhere and do something. It is only
when you wake up that you realise that you are here. But
you are always existent during the sleeping state as well as
during the waking state. Your body is living inert, without
any activity during your sleep. Therefore you are not this
body during the sleeping condition. Then, to what are you
attached during sleep? There must be something which is
the prop for these comings and goings. You lie down with a
view to sleep. But you get dreams; next you sleep, knowing
happily nothing. It is a very happy sleep. So you admit that
you were there in the sleeping state. And yet you say that
you are aware of nothing in that state. What is real, you say
you do not know. What is unreal and fleeting, you say you
know. But in truth you know what is real. These fleeting
things — let them come and go — they will not touch you.
This afternoon somebody handed a slip of paper with a
question on it to Bhagavan. The purport of it was: “What
happens to this world during sleep? In what state is the Jnani
during sleep?†Affecting surprise, Bhagavan replied, “Oh!
Is that what you want to know? Do you know what is
happening to your body and in what state you are when you
are asleep? During your sleep you forget that your body is
here, in this place, on this mat, in this very condition, and
you wander about somewhere and do something. It is only
when you wake up that you realise that you are here. But
you are always existent during the sleeping state as well as
during the waking state. Your body is living inert, without
any activity during your sleep. Therefore you are not this
body during the sleeping condition. Then, to what are you
attached during sleep? There must be something which is
the prop for these comings and goings. You lie down with a
view to sleep. But you get dreams; next you sleep, knowing
happily nothing. It is a very happy sleep. So you admit that
you were there in the sleeping state. And yet you say that
you are aware of nothing in that state. What is real, you say
you do not know. What is unreal and fleeting, you say you
know. But in truth you know what is real. These fleeting
things — let them come and go — they will not touch you.
You do not know about yourself but you ask what happens
to the world? What does the Jnani experience in the sleeping
state? If you first know what happens to you, the world will
know about itself. You ask about Jnanis; they are the same in
any state or condition, as they know the Reality, the Truth.
to the world? What does the Jnani experience in the sleeping
state? If you first know what happens to you, the world will
know about itself. You ask about Jnanis; they are the same in
any state or condition, as they know the Reality, the Truth.
In their daily routine of taking food, moving about and all
the rest, they, the Jnanis, act only for others. Not a single
action is done for themselves. I have already told you many
times that just as there are people whose profession is to
mourn for a fee, so also the Jnanis do things for the sake of
others with detachment, without themselves being affected
by them.â€
Another devotee took up the conversation and asked,
“Swami, you say the real state must be known, and that
meditation is necessary to realise that. But first of all what is
meditation?†“Meditation means Brahman,†Bhagavan
replied. Conitnuing, he said, “To get rid of the evils that are
created by the mind, it is said that some nishta (religious
practice) must be adopted, and meditation based on that
must be practised. As you go on doing it, those evils will
disappear. And, after they disappear, the meditation itself
becomes fixed as Brahman. Tapas also means the same thing.
the rest, they, the Jnanis, act only for others. Not a single
action is done for themselves. I have already told you many
times that just as there are people whose profession is to
mourn for a fee, so also the Jnanis do things for the sake of
others with detachment, without themselves being affected
by them.â€
Another devotee took up the conversation and asked,
“Swami, you say the real state must be known, and that
meditation is necessary to realise that. But first of all what is
meditation?†“Meditation means Brahman,†Bhagavan
replied. Conitnuing, he said, “To get rid of the evils that are
created by the mind, it is said that some nishta (religious
practice) must be adopted, and meditation based on that
must be practised. As you go on doing it, those evils will
disappear. And, after they disappear, the meditation itself
becomes fixed as Brahman. Tapas also means the same thing.
When you ask how to get rid of all these vasanas, they say,
‘Do tapas.’ But what is the reward of tapas? It is said, ‘tapas
itself is the reward.’ Tapas means swarupa (realisation of the
Self). What is real is the swarupa, that is Atma, the Supreme
Self, that is Brahman. That is everything. Of course in
technical language you have to say. ‘Do meditation’ but these
doubts do not arise if you know who it is that is really
meditating.†The same idea is conveyed in Bhagavan’s
“Upadesa Saramâ€:
Ahmpetk< injivEÌankm!,
mhidd< tpae rm[vaigym!.
‘Do tapas.’ But what is the reward of tapas? It is said, ‘tapas
itself is the reward.’ Tapas means swarupa (realisation of the
Self). What is real is the swarupa, that is Atma, the Supreme
Self, that is Brahman. That is everything. Of course in
technical language you have to say. ‘Do meditation’ but these
doubts do not arise if you know who it is that is really
meditating.†The same idea is conveyed in Bhagavan’s
“Upadesa Saramâ€:
Ahmpetk< injivEÌankm!,
mhidd< tpae rm[vaigym!.
The Realisation of That which subsists when all trace of ‘I’
is gone is great tapas. So sings Ramana.
is gone is great tapas. So sings Ramana.
Upadesa Saram, verse 30
(89) THE INCARNATION OF SRI DAKSHINAMURTHY
Prev Next 7th February, 1947
While translating “Dakshinamurthy Stotram†into Tamil
verse with commentary, Bhagavan summarised the original
story about the reason for Dakshinamurthy’s incarnation and
wrote it in the preface. Besides that he divided nine slokas
therein into three groups dealing with the world, the seer
and the seen respectively.
While translating “Dakshinamurthy Stotram†into Tamil
verse with commentary, Bhagavan summarised the original
story about the reason for Dakshinamurthy’s incarnation and
wrote it in the preface. Besides that he divided nine slokas
therein into three groups dealing with the world, the seer
and the seen respectively.
The first three:(1) Viswam Darpanam, (2) Bijasyanthariva,
(3) Yasyaiva sphuranum, deal with the origin of the world.
(3) Yasyaiva sphuranum, deal with the origin of the world.
The next three: (1) Nanachhidra, (2) Rahugrastha,
(3) Deham Pranam, deal with the seer; and the last three: (1)
Balyadishwapi (2) Viswam Pasyathi (3) Bhurambhamsi, deal with
the light by which things are seen. The last sloka,
Sarvathmatvam, means that the whole universe is merged in
Brahman.
(3) Deham Pranam, deal with the seer; and the last three: (1)
Balyadishwapi (2) Viswam Pasyathi (3) Bhurambhamsi, deal with
the light by which things are seen. The last sloka,
Sarvathmatvam, means that the whole universe is merged in
Brahman.
Recently I translated the preface into Telugu. Bhagavan
went through the translation, and said with a smile, “I
mentioned briefly in the preface, only as much of the life
story as related to the stotra, but the real story is much more
interesting. It goes like this: Brahma asked Sanaka,
Sanatkumara, Sanandana and Sanatsujata, who are the
creations of his mind, to assist him in the task of creation,
but they were not interested in that task and so declined to
assist. They were surrounded by the heavenly gods, saints
and other attendants, and were staying in Nandana Vana
and so they were considering who would impart to them
jnana, the supreme Wisdom. Narada appeared, and said,
‘Who can impart the Brahma Jnana, the Supreme Wisdom,
except Brahma himself? Come on, we shall go to him.’ They
all agreed and proceeded to Satya Loka, the abode of Brahma,
and found Saraswathi playing the veena, with Brahma seated
in front of her, enjoying the music and beating time to the
tune. They all beheld the scene and wondered how a person
who is engrossed in the appreciation of his wife’s music could
teach them adhyatma tattva (the essence of spirituality). Narada
said to them, ‘Come! let us go to Vaikunta, the abode of
Vishnu’. They all proceeded thither. The Lord was in the
interior of his residence. Narada is however a privileged
person and so he went directly into the Lord’s abode, saying
he would see and come back. Soon he came out and, when
asked, told them, ‘There Brahma was seated a little away
from his wife who was playing the veena for him. But here,
the Goddess Lakshmi is seated on the God’s couch and is
massaging his feet. This is much worse. How can this family
man who is spellbound by the intimate glances of his consort,
render us any help (in learning adhyatma vidya)? Look at the
splendour of this palace and this city! This is no good. Let us
seek the help of Lord Siva.’
“They all proceeded towards Himachala and seeing
Mount Kailas, they ascended it with great hopes. But there,
in the midst of a vast gathering of his fellows, was Siva
performing his celestial dance with his wife sharing half of
his body. Vishnu was playing on the Drum, and Brahma was
keeping time with the bells as an accompaniment for the
dance. They who came eagerly seeking spiritual guidance,
were aghast at the sight, and thought, ‘Oh! He too is after
women! Brahma was no doubt having his wife sitting very
close to, but was not in physical contact with her, while
Vishnu was in physical contact with his wife, but she was
merely massaging His legs, but Siva is actually keeping Parvati
as part of His body. This is much worse. Enough of this.’
And they all departed. Siva understood and was sorry for
them. He said, ‘What delusion on their part! They regard
the three Godheads as devoid of spiritual wisdom merely
because they were being served by their respective wives at
the time the devotees saw them! Who else can impart spiritual
knowledge to these earnest seekers of Truth?’ Thus thinking,
Siva sent away Parvati on the plea of himself doing tapas and
the kind-hearted Lord seated Himself in the guise of a youth
with Chinmudra, as Dakshinamurthy, under a banyan tree
on the northern side of lake Mansarovar, just on the way by
which these disappointed devotees were returning to their
respective homes. I read this story somewhere,†said
Bhagavan.
went through the translation, and said with a smile, “I
mentioned briefly in the preface, only as much of the life
story as related to the stotra, but the real story is much more
interesting. It goes like this: Brahma asked Sanaka,
Sanatkumara, Sanandana and Sanatsujata, who are the
creations of his mind, to assist him in the task of creation,
but they were not interested in that task and so declined to
assist. They were surrounded by the heavenly gods, saints
and other attendants, and were staying in Nandana Vana
and so they were considering who would impart to them
jnana, the supreme Wisdom. Narada appeared, and said,
‘Who can impart the Brahma Jnana, the Supreme Wisdom,
except Brahma himself? Come on, we shall go to him.’ They
all agreed and proceeded to Satya Loka, the abode of Brahma,
and found Saraswathi playing the veena, with Brahma seated
in front of her, enjoying the music and beating time to the
tune. They all beheld the scene and wondered how a person
who is engrossed in the appreciation of his wife’s music could
teach them adhyatma tattva (the essence of spirituality). Narada
said to them, ‘Come! let us go to Vaikunta, the abode of
Vishnu’. They all proceeded thither. The Lord was in the
interior of his residence. Narada is however a privileged
person and so he went directly into the Lord’s abode, saying
he would see and come back. Soon he came out and, when
asked, told them, ‘There Brahma was seated a little away
from his wife who was playing the veena for him. But here,
the Goddess Lakshmi is seated on the God’s couch and is
massaging his feet. This is much worse. How can this family
man who is spellbound by the intimate glances of his consort,
render us any help (in learning adhyatma vidya)? Look at the
splendour of this palace and this city! This is no good. Let us
seek the help of Lord Siva.’
“They all proceeded towards Himachala and seeing
Mount Kailas, they ascended it with great hopes. But there,
in the midst of a vast gathering of his fellows, was Siva
performing his celestial dance with his wife sharing half of
his body. Vishnu was playing on the Drum, and Brahma was
keeping time with the bells as an accompaniment for the
dance. They who came eagerly seeking spiritual guidance,
were aghast at the sight, and thought, ‘Oh! He too is after
women! Brahma was no doubt having his wife sitting very
close to, but was not in physical contact with her, while
Vishnu was in physical contact with his wife, but she was
merely massaging His legs, but Siva is actually keeping Parvati
as part of His body. This is much worse. Enough of this.’
And they all departed. Siva understood and was sorry for
them. He said, ‘What delusion on their part! They regard
the three Godheads as devoid of spiritual wisdom merely
because they were being served by their respective wives at
the time the devotees saw them! Who else can impart spiritual
knowledge to these earnest seekers of Truth?’ Thus thinking,
Siva sent away Parvati on the plea of himself doing tapas and
the kind-hearted Lord seated Himself in the guise of a youth
with Chinmudra, as Dakshinamurthy, under a banyan tree
on the northern side of lake Mansarovar, just on the way by
which these disappointed devotees were returning to their
respective homes. I read this story somewhere,†said
Bhagavan.
“How interesting is the story! Why did not Bhagavan
include it in the Introduction?†I said.
include it in the Introduction?†I said.
“I cannot say! I thought it unnecessary for me to record
all these incidents of Dakshinamurthy’s life in the
Introduction. I included only as much as was required for
the Ashtaka (8 slokas),†replied Bhagavan.
all these incidents of Dakshinamurthy’s life in the
Introduction. I included only as much as was required for
the Ashtaka (8 slokas),†replied Bhagavan.
On further enquiry, it was found that this story was
narrated in Siva Rahasya, tenth canto, second chapter, under
the heading, “The Incarnation of Sri Dakshinamurthy.†A
devotee who heard this asked, “Does incarnation mean birth
of Sri Dakshinamurthy?†“Where is the question of a birth
for him? It is one of the five Murthys (forms) of Siva. It means
that he is seated facing south in mouna mudra (silent posture).
narrated in Siva Rahasya, tenth canto, second chapter, under
the heading, “The Incarnation of Sri Dakshinamurthy.†A
devotee who heard this asked, “Does incarnation mean birth
of Sri Dakshinamurthy?†“Where is the question of a birth
for him? It is one of the five Murthys (forms) of Siva. It means
that he is seated facing south in mouna mudra (silent posture).
It is the want of Form, Formlessness, that is indicated in its
inner meaning. Is it the Murthy, the Form, that is described
in the “Dakshinamurthy Ashtaka� Is it not the want of Form,
Formlessness? ‘Sri Dakshinamurthy’ — ‘Sri’ means Maya Sakti
(illusory force); one meaning of ‘Dakshina’ is efficient; another
meaning is ‘in the heart on the right side of the body’; ‘Amurthy’
means ‘Formlessness’. A lot of commentary on this is possible,
isn’t it?†said Bhagavan.
inner meaning. Is it the Murthy, the Form, that is described
in the “Dakshinamurthy Ashtaka� Is it not the want of Form,
Formlessness? ‘Sri Dakshinamurthy’ — ‘Sri’ means Maya Sakti
(illusory force); one meaning of ‘Dakshina’ is efficient; another
meaning is ‘in the heart on the right side of the body’; ‘Amurthy’
means ‘Formlessness’. A lot of commentary on this is possible,
isn’t it?†said Bhagavan.
The same devotee asked, “Sanaka and the others are
described in the Bhagavata Purana as young boys of five years
of age for all time; but this stotra says ‘vriddha sishya gurur
yuva’ (old disciples and young Guru). How is that?â€
“Jnanis (the wise) always remain young. There is no
youth, and no old age for them. The description ‘vriddha’
and ‘sishya’, ‘old’ and ‘disciple’ means that Sanaka and the
others were old in actual age. Though they are old in years
they remain everlastingly young in appearance,†said
Bhagavan.
described in the Bhagavata Purana as young boys of five years
of age for all time; but this stotra says ‘vriddha sishya gurur
yuva’ (old disciples and young Guru). How is that?â€
“Jnanis (the wise) always remain young. There is no
youth, and no old age for them. The description ‘vriddha’
and ‘sishya’, ‘old’ and ‘disciple’ means that Sanaka and the
others were old in actual age. Though they are old in years
they remain everlastingly young in appearance,†said
Bhagavan.
I give below my translation of the introduction written
by Bhagavan:
“Sanaka, Sanandana, Sanatkumara and Sanatsujata who
are the four sons born from the mind of Brahma, learnt that
they were brought into existence to further the creation of
the world, but they were not interested in the task, and sought
only Truth and Knowledge and wandered in search of a
Guru. Lord Siva sympathised with those earnest seekers of
Truth and Himself sat under a banyan tree in the silent state
as Dakshinamurthy with chinmudra. Sanaka and the others
observed Him and were at once attracted by Him like iron
by a magnet, and attained Self-realisation in His presence in
no time. To those who are not able to know the real
significance of the silent and original form (of
Dakshinamurthy), Sankara summarised the universal truth
in this stotra and explained to Utamadhikaris (highly developed
souls) that the Sakti (force) which dissolves the three obstacles
for realisation of the Truth, that is the world, the seer and
the seen, is not different from one’s own self and that
everything gets ultimately merged in one’s own self.â€
by Bhagavan:
“Sanaka, Sanandana, Sanatkumara and Sanatsujata who
are the four sons born from the mind of Brahma, learnt that
they were brought into existence to further the creation of
the world, but they were not interested in the task, and sought
only Truth and Knowledge and wandered in search of a
Guru. Lord Siva sympathised with those earnest seekers of
Truth and Himself sat under a banyan tree in the silent state
as Dakshinamurthy with chinmudra. Sanaka and the others
observed Him and were at once attracted by Him like iron
by a magnet, and attained Self-realisation in His presence in
no time. To those who are not able to know the real
significance of the silent and original form (of
Dakshinamurthy), Sankara summarised the universal truth
in this stotra and explained to Utamadhikaris (highly developed
souls) that the Sakti (force) which dissolves the three obstacles
for realisation of the Truth, that is the world, the seer and
the seen, is not different from one’s own self and that
everything gets ultimately merged in one’s own self.â€
(90) THE JNANI’S MIND IS BRAHMAN ITSELF
Prev Next 8th February, 1947
I went to the Hall at about 7-30 this morning. It was all
silent inside. The aroma of the burning incense sticks coming
out of the windows indicated to the new visitors that Bhagavan
was there. I went inside, bowed before Bhagavan and then
sat down. Bhagavan, who was all along leaning on a pillow,
sat up erect in the Padmasana pose. In a moment his look
became motionless and transcendent and the whole hall was
filled with lustre. Suddenly someone asked, “Swamiji! Do
the Jnanis have a mind or not?â€
Bhagavan cast a benevolent look at him, and said,
“There is no question of one realising Brahman without a
mind; realisation is possible only if there is a mind; mind
always functions with some upadhi (support); there is no mind
without upadhi; it is only in connection with the upadhi that
we say that one is a Jnani. Without the upadhi, how can one
say that some one is a Jnani? But how does the upadhi function
without mind? It does not; that is why it is said that the
Jnani’s mind itself is Brahman. The Jnani is always looking
at Brahman. How is it possible to see without a mind? That
is why it is said that the Jnani’s mind is Brahmakara and
akhandakara. But in reality his mind itself is Brahman. Just
as an ignorant man does not recognise Brahman within but
only recognises the external vrittis (things), so also though
the Jnani’s body moves about in the external vrittis, he always
recognises only the Brahman within. That Brahman is all-
pervading. When once the mind is lost in the Brahman, to
call the mind Brahmakara is like saying that a river is like the
ocean; when once all the rivers get lost in the ocean, it is all
one vast sheet of water. Can you then distinguish in that vast
sheet of water, ‘This is the Ganges, this is the Goutami, this
river is so long, that river is so wide’, and so on? It is the
same with regard to the mind also.â€
Someone else asked, “They say that satvam is Brahman,
and that rajas and tamas are abhasa; is that so?†Bhagavan
replied: “Yes! Sat is what exists; Sat is satvam; it is the natural
thing; it is the subtle movement of the mind. By its contacts
with rajas and tamas it creates the world with its innumerable
forms. It is only due to its contact with rajas and tamas that
the mind looks at the world which is abhasa, and gets deluded.
I went to the Hall at about 7-30 this morning. It was all
silent inside. The aroma of the burning incense sticks coming
out of the windows indicated to the new visitors that Bhagavan
was there. I went inside, bowed before Bhagavan and then
sat down. Bhagavan, who was all along leaning on a pillow,
sat up erect in the Padmasana pose. In a moment his look
became motionless and transcendent and the whole hall was
filled with lustre. Suddenly someone asked, “Swamiji! Do
the Jnanis have a mind or not?â€
Bhagavan cast a benevolent look at him, and said,
“There is no question of one realising Brahman without a
mind; realisation is possible only if there is a mind; mind
always functions with some upadhi (support); there is no mind
without upadhi; it is only in connection with the upadhi that
we say that one is a Jnani. Without the upadhi, how can one
say that some one is a Jnani? But how does the upadhi function
without mind? It does not; that is why it is said that the
Jnani’s mind itself is Brahman. The Jnani is always looking
at Brahman. How is it possible to see without a mind? That
is why it is said that the Jnani’s mind is Brahmakara and
akhandakara. But in reality his mind itself is Brahman. Just
as an ignorant man does not recognise Brahman within but
only recognises the external vrittis (things), so also though
the Jnani’s body moves about in the external vrittis, he always
recognises only the Brahman within. That Brahman is all-
pervading. When once the mind is lost in the Brahman, to
call the mind Brahmakara is like saying that a river is like the
ocean; when once all the rivers get lost in the ocean, it is all
one vast sheet of water. Can you then distinguish in that vast
sheet of water, ‘This is the Ganges, this is the Goutami, this
river is so long, that river is so wide’, and so on? It is the
same with regard to the mind also.â€
Someone else asked, “They say that satvam is Brahman,
and that rajas and tamas are abhasa; is that so?†Bhagavan
replied: “Yes! Sat is what exists; Sat is satvam; it is the natural
thing; it is the subtle movement of the mind. By its contacts
with rajas and tamas it creates the world with its innumerable
forms. It is only due to its contact with rajas and tamas that
the mind looks at the world which is abhasa, and gets deluded.
If you remove that contact, satva shines pure and
uncontaminated. That is called pure Satva or Suddhasatva.
uncontaminated. That is called pure Satva or Suddhasatva.
This contact cannot be eliminated unless you enquire with
the subtlest of the subtle mind and reject it. All the vasanas
have to be subdued and the mind has to become very subtle;
that means, subtle among the subtlest — they say anoraneeyam
(atom within an atom). It should become atomic to the atom.
the subtlest of the subtle mind and reject it. All the vasanas
have to be subdued and the mind has to become very subtle;
that means, subtle among the subtlest — they say anoraneeyam
(atom within an atom). It should become atomic to the atom.
If it becomes subdued as an atom to the atom, then it rises to
the infinite among infinities, ‘mahato maheeyam’. Call it the
mind seeing, or the mind acquiring powers; call it whatever
you like. By whatever name it is called, when we sleep the
mind, with all its activities lies subdued in the heart. What
do we see then? Nothing. Why? Because the mind lies
subdued. We wake up from our sleep, and as soon as we
wake up there is mind, there is Sat and Brahman. As soon as
the mind that is awake is attached to the gunas, every activity
emerges. If you discard those guna vikaras, (vagaries of the
mind), the Brahman appears everywhere, self-luminous and
self-evident, the Aham, ‘I’. Then everything appears
thanmayam (all pervading). See the technical language of the
Vedanta: they say, Brahma-vid, (Brahman-knowing), Brahma
Vidvarishta, (supreme among the Brahman-knowing), and
so on, and then they say, Brahmaiva Bhavati, (he becomes
Brahman itself). He is Brahman itself. That is why we say
that the jnani’s mind itself is Brahman.â€
Someone else asked, “They say that the Jnani conducts
himself with absolute equality towards all?†Bhagavan replied,
“Yes! How does a Jnani conduct himself?â€
mEÇIk«eÌ[amuidtaepe]a[a<
suoEÌ‚>o pu{yapu{yiv;ya[a<
EÌavnatiiÌÄaÌ€sadnm!,
Maitri (friendship), karuna (kindness), mudita (happiness)
and upeksha (indifference) and such other bhavas become
natural to them. Affection towards the good, kindness
towards the helpless, happiness in doing good deeds,
forgiveness towards the wicked, all such things are natural
characteristics of the Jnani.
the infinite among infinities, ‘mahato maheeyam’. Call it the
mind seeing, or the mind acquiring powers; call it whatever
you like. By whatever name it is called, when we sleep the
mind, with all its activities lies subdued in the heart. What
do we see then? Nothing. Why? Because the mind lies
subdued. We wake up from our sleep, and as soon as we
wake up there is mind, there is Sat and Brahman. As soon as
the mind that is awake is attached to the gunas, every activity
emerges. If you discard those guna vikaras, (vagaries of the
mind), the Brahman appears everywhere, self-luminous and
self-evident, the Aham, ‘I’. Then everything appears
thanmayam (all pervading). See the technical language of the
Vedanta: they say, Brahma-vid, (Brahman-knowing), Brahma
Vidvarishta, (supreme among the Brahman-knowing), and
so on, and then they say, Brahmaiva Bhavati, (he becomes
Brahman itself). He is Brahman itself. That is why we say
that the jnani’s mind itself is Brahman.â€
Someone else asked, “They say that the Jnani conducts
himself with absolute equality towards all?†Bhagavan replied,
“Yes! How does a Jnani conduct himself?â€
mEÇIk«eÌ[amuidtaepe]a[a<
suoEÌ‚>o pu{yapu{yiv;ya[a<
EÌavnatiiÌÄaÌ€sadnm!,
Maitri (friendship), karuna (kindness), mudita (happiness)
and upeksha (indifference) and such other bhavas become
natural to them. Affection towards the good, kindness
towards the helpless, happiness in doing good deeds,
forgiveness towards the wicked, all such things are natural
characteristics of the Jnani.
Patanjali Yoga Sutra, 1: 33
(Continued ...)
My humble salutations to the lotus feet of Bhagavan Sree Ramana Maharshi
and also gratitude to great philosophers and others for the collection)
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