tag:blogger.com,1999:blog-46141361666240196272024-02-06T19:30:37.984-08:00Sri Ramana Leelaannamalaihttp://www.blogger.com/profile/02700796914802815318noreply@blogger.comBlogger50125tag:blogger.com,1999:blog-4614136166624019627.post-56349636804067482652007-06-17T03:23:00.000-07:002007-06-21T11:36:06.072-07:001. The Advent<p>IT was the <i>Ardra</i> <i>darshan</i> celebrated as the day when Siva
showed his <i>ananda</i> <a href="http://benegal.org/ramana_maharshi/books/coll/cw068.html#ananda"><span class="glosslink" title="bliss"><sup>[?]</sup></span></a>-<i>tandava</i> (dance of bliss) to Patanjali
and others at Chidambaram in fulfillment of a promise
made to Adisesha at Daruka forest. In the village of
<a href="http://benegal.org/ramana_maharshi/books/coll/cw033.html">Tiruchuzhi</a>, Bhoominatheswara along with his consort
Sahayamba, was about to enter his abode after going round
the streets of the village blessing his devotees.</p>
<p> To the northeast of the temple was the house of
Sundaram Iyer, whose wife Alagamma was in labour to
deliver her third child. Lakshmi Ammal the mother of
Sundaram Iyer and an old lady of poor eyesight, their
neighbour, were in the room.<a name="link1"></a><sup><a href="http://benegal.org/ramana_maharshi/books/rl/rl001.html#fn1">1</a></sup></p>
<a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjbI3NoSeuouk5mPcMGfffmnDDEG9sUX-Por_rSVdNX89X8-n2atr0LZBz-8bJHRUirjyty3Zc38isBTV4KJHnpJQH-3_CrJCmWYnU5QRwExhyphenhyphenKwcW2qrnG1ap-tgBSTHHo1rby2-y-akWe/s1600-h/d20649.jpg"><img style="display:block; margin:0px auto 10px; text-align:center;cursor:pointer; cursor:hand;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjbI3NoSeuouk5mPcMGfffmnDDEG9sUX-Por_rSVdNX89X8-n2atr0LZBz-8bJHRUirjyty3Zc38isBTV4KJHnpJQH-3_CrJCmWYnU5QRwExhyphenhyphenKwcW2qrnG1ap-tgBSTHHo1rby2-y-akWe/s320/d20649.jpg" border="0" alt=""id="BLOGGER_PHOTO_ID_5078585941061853170" /></a><br />
<div style="text-align: center;"><span style="font-style:italic;font-size:80%;text-align:center;">Shiva, Parvati and baby Skanda</span></div>
<p>That was December 29, 1879 well past midnight,
hence it was December 30. The moon was in the
constellation of Punarvasu. Bhoominatha halted a little while
at the entrance of the temple and there in the house a male
child was born. Sundaram Iyer's mother was disappointed
and gave expression to it. The lady of poor sight asked the
reason for her disappointment to which she replied, "You
know very well that my daughter Lakshmi is no more, her
son Ramaswami is growing up here. The first child was a
girl who has gone. The second is Nagaswami. Now again it
is a boy. If the child had been a girl we could have married
her off to my daughter's son. Where is the chance now?
How will the family tie continue? This is all I am destined
for!" The old lady admonished her and consoled her,
<span style="color: rgb(0, 0, 153);font-size:130%;" >"Enough of this, be quiet. The boy is a darling. He is
enveloped in great light. Don't you see, he is an <i>avatar?</i>
How can you weep over this?"</span></p>
<p>How did that lady of poor sight know?
According to the solar calendar it was the 16th day
of Margazhi of Pramadi year. According to the Lunar
calendar it was Pramadi, Margaseersha, Krishna paksha
(dark fortnight) 2nd day, night 19 1/2 ghadis, Tula lagna.</p>
<p><span style="font-size:85%;"><a href="http://benegal.org/ramana_maharshi/books/rl/rl001.html#link1"><sup>1</sup></a> This house has since been taken over by the management of
Sri Ramanasramam and is known as Sundara Mandiram. Daily
worship is offered to Sri Ramana's picture here.</span></p>annamalaihttp://www.blogger.com/profile/02700796914802815318noreply@blogger.com0tag:blogger.com,1999:blog-4614136166624019627.post-63167649025851954672007-06-17T02:37:00.000-07:002007-06-20T02:46:01.408-07:002. The Family<a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="http://lh6.google.com/image/arunachalesha/Rl-YBE0y_fI/AAAAAAAAApo/CVZb3ck4ylU/Bhagavansfather.jpg"><img style="margin: 0px auto 10px; display: block; text-align: center; cursor: pointer; width: 320px;" src="http://lh6.google.com/image/arunachalesha/Rl-YBE0y_fI/AAAAAAAAApo/CVZb3ck4ylU/Bhagavansfather.jpg" alt="" border="0" /></a>
<div style="text-align: center;"><span style="font-style: italic;font-size:85%;" >Bhagavan's father, Sri Sundaram Iyer</span>
</div>
<p> THE family Deity was Sri Venkateswara. Sundaram
Iyer's elder brother was named after him as
Venkateswara Iyer — a fine person who used to offer half of
his earnings to the goddess Sahayamba. He became
disinterested in worldly affairs even by the time he was
eighteen. Saying that he would pay a visit to
Tirupparankundram near Madurai he left home for good.
He lived as a renunciate at Chidambaram and spent his
time cleaning up the pathways surrounding the temple, for
the benefit of devotees. <span style="font-weight: bold;">The new born was named</span>
<span style="font-weight: bold;">Venkateswara after the paternal uncle and the family Deity.</span></p>
<p> One of Sundaram Iyer's paternal uncles was also a
renunciate by name Sivananda Yogi, which was why when
his father, Nagaswami Iyer passed away before the children
came of age, the burden of the family fell on Sundaram
Iyer. As a boy of sixteen he took up a job as a clerk on a
monthly wage of two rupees. Intelligent, hardworking
and popular he quickly learnt how to draft legal documents.
He was tactful in his dealings with the officials as well as
common people. Even without appearing for any tests he
obtained a licence to be a pleader, a facility then available.
He quickly established himself and became prosperous.
He built a large house which had two portions — one to
serve his domestic needs and the other to be a guest house.</p>
<a name="4"><span class="pagenum"></span></a><p><a name="4"> Officials who were posted to </a><a href="http://benegal.org/ramana_maharshi/books/coll/cw033.html">Tiruchuzhi</a> stayed there until
they secured their own accommodation.</p>
<p> Sundaram Iyer knew what hardship was and so his was
an open house for the needy. Alagamma never turned away
anyone who needed food. She was Goddess Annapoorna
herself! The couple became well known for their goodness,
generosity and appropriate conduct. In fact both the words
Sundaram and Alagu mean the same — beauty!</p>
<p> In the house, regular worship of Siva, Vishnu, Ganesa,
Surya and Sakti was carried out. As one of the village
elders Sundaram Iyer helped in organizing <i>purana</i>-
<i>kalakshepas</i> at the temple and was generally helpful in
temple affairs also. He never went about exhibiting his
devotion openly, possibly he had a preference for the <i>jnana-
marga</i>. He was of a serious temperament and was not
quite free with or very close to his wife, brothers or children.
Alagamma, on the other hand was quite open about her
devotion — she went about reciting the Dakshinamurti
<i>stotra</i> and similar Vedantic hymns. She made it a point to
learn as many devotional songs as possible and used to go
to anybody's house in the village to learn a new song. She
got initiated into the <i>sakti-panchakshari</i> <i>japa</i>. She was
quite orthodox and performed Surya <i>namaskaras</i> regularly.</p>
<p> Sundaram Iyer's family belonged to the Dravida,
Smarta, Brahacharana lineage. They followed the Yajus
<i>sakha</i>, Apasthamba <i>sutras</i>. They belonged to the Parasara
<i>gotra</i> with Vasista sakti Parasara rishis. Their family name
was Tiruchuzhi.</p>annamalaihttp://www.blogger.com/profile/02700796914802815318noreply@blogger.com0tag:blogger.com,1999:blog-4614136166624019627.post-34169262454492972382007-06-17T01:47:00.000-07:002007-06-21T12:04:04.006-07:003. Childhood<p> THE child Venkateswara was unique. He seldom spoke
or quarrelled. There was a close relative, Meenakshi
of his age. He would not suckle his mother's breast if
Meenakshi did not also suckle milk; he was so indifferent
about his feeding. He had a sweet and gentle smile but
behind it was a determined nature.</p>
<p> While admitting him in school in due course, his
name was noted as Venkataraman. This name stuck.
Lakshmana Iyer a close relative of the family was well-
versed in Telugu. He used to address the child as Ramana
or on occasion as "Nayana Ramani". "Nayana" in Telugu
literally means father but is also used as an expression of
endearment. The child adopted the Telugu tradition and
addressed his father as Nayana, unlike the rest. In course
of time the other members also adopted this mode of
addressing. This extended to outsiders as well, all of whom
began addressing Sundaram Iyer as "Nayana."</p>
<p> Venkataraman always had his way. One day, Sundaram
Iyer set out from his house on business. He placed two pillows
in a cart. <span style="font-weight:bold;color:#900">The child remarked, "Nayana, the first pillow will
drop off." The father ignored this and went away. In a little
while, the child's prophecy came true. Sundaram Iyer was
astonished — how could the boy know beforehand?</span></p>
<p>In his eighth year Venkataraman had his <i>upanayana</i>.</p>
<p> He learnt to say in the ancient traditional way, "I,
Venkateswara Sarma pay obeisance."</p>
<a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjlI_YfKEvvS2SI5mQ3j98PeG-2wm8Y6zB7CAo26sJHYJGi6oex2thyphenhyphenCxnbP8pnTiO3mTkNl2Np9kAxlixPO5Tu7nf1-2F7IAjULhd7lXurYSNwmZh-3aWcKcF9cHlnbN89XR217AuoggjL/s1600-h/tamilschool.jpg"><img style="display:block; margin:0px auto 10px; text-align:center;cursor:pointer; cursor:hand;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjlI_YfKEvvS2SI5mQ3j98PeG-2wm8Y6zB7CAo26sJHYJGi6oex2thyphenhyphenCxnbP8pnTiO3mTkNl2Np9kAxlixPO5Tu7nf1-2F7IAjULhd7lXurYSNwmZh-3aWcKcF9cHlnbN89XR217AuoggjL/s320/tamilschool.jpg" border="0" alt=""id="BLOGGER_PHOTO_ID_5078594028485271554" /></a>
<p> The school in which Venkataraman was admitted
was run in a <i>mantapa</i>. The head master was one Madhura
Nayagam Pillai. Only Tamil was taught there up to the
fifth standard.<a name="link1"></a><sup><a href="http://benegal.org/ramana_maharshi/books/rl/rl003.html#fn1">1</a></sup> Sundaram Iyer wanted his sons to be
educated in English so that they could get into government
service. But at <a href="http://benegal.org/ramana_maharshi/books/coll/cw033.html">Tiruchuzhi</a> nobody taught English.</p>
<p> Sundaram Iyer had two younger brothers — the elder
one among them, Subbu Iyer, was a clerk in the Sub-
Registrar's office at Dindigul. There was a Hindu School
at Dindigul where English was taught. Nagaswami was
put in that school. Venkataraman also was sent there in
1891 to join the sixth standard.</p>
<p> The brothers were like Rama and Lakshmana (who
had the support of the monkeys). These brothers had the
support of a group of young boys! They were friendly and
healthy. The elder one was an adept at jumping on the tree
branches, and was nicknamed "monkey." The younger one
was always a winner and came to be known as one with a
golden touch or with a golden hand (<i>thanga-kai</i>) reminding
us of one of the several names of Siva, "Hiranyabahu"
(Golden armed). <span style="font-weight:bold;">The brothers were interested in gymnastics,
wrestling and football. The younger one simply followed
his brother — he had no particular preferences.</span> If provoked
to a fight, he was unsparing which was why even those
older than him left him alone. Venkataraman was never
afraid of being beaten up either.</p>
<div style="margin:0px auto 10px; text-align:center;cursor:pointer; cursor:hand;"><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgPElLAm3-LVO37XeFq-h31neDtHNL6uY5Vvc6yFMQRf5DDdxgOzBErIlfbW_QOYHCiobUAmc_OSeIU5tYkCqcO5-sv5FFGkpEWlEvPQV_vS-JgQIv5UC8dFjLeR87Vh7uvsUOZ8j2tM_y5/s1600-h/india_kids.jpg"><img style="display:block; margin:0px auto 10px; text-align:center;cursor:pointer; cursor:hand;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgPElLAm3-LVO37XeFq-h31neDtHNL6uY5Vvc6yFMQRf5DDdxgOzBErIlfbW_QOYHCiobUAmc_OSeIU5tYkCqcO5-sv5FFGkpEWlEvPQV_vS-JgQIv5UC8dFjLeR87Vh7uvsUOZ8j2tM_y5/s320/india_kids.jpg" border="0" alt=""id="BLOGGER_PHOTO_ID_5078594221758799890" /></a>
<span style="font-style:italic;font-size:85%;">(Photo of children in Tamil Nadu)</span></div>
<p> Venkataraman was a sound sleeper. At Dindigul, their
house was in Abhirami Amman Kovil street. On a birthday
of Srinivas, son of Subbu Iyer, after the evening meal was
got ready, the rest of the family went to the temple leaving
Venkataraman to look after the house. A little later, he
bolted the door and fell asleep. The family returned late
in the night and knocked at the door but there was no
response. They pounded on the door and made a lot of
noise which brought forth several neighbours on the scene
but all of this was of no avail. Everyone was wondering as
to what had happened to Venkataraman. After several
attempts they succeeded in opening the door. Thereafter
they gathered round Venkataraman and tried various
means to wake him up. They wondered at his sound sleep
and likened him to the legendary Kumbhakarna. Getting
to know about this quality of his, some schoolmates who
were earlier beaten up by Venkataraman but were afraid
to retaliate, would take him while asleep to a lonely spot,
thrash him and bring him back to his bed. By their words
and hints on the following day, Venkataraman would guess
what had transpired the previous night. As mistaken by
some, that movement of Venkataraman during sleep was
not due to somnambulism.</p>
<p><i>Sakti</i> (power) is of two types — one is mental, the
other practical. During deep sleep these lie dormant in
the body and do not get dissipated as in the waking state.
That is the reason why the body becomes energetic as
soon as it awakens. Owing to the <i>sadhaka's</i> will <i>sakti</i> does
not get wasted externally through the sense organs; it
becomes turned inward towards the Self. Deep sleep is
involuntary, hence it is a state of ignorance. On the other
hand, Samadhi is voluntary and is a state of knowledge.
For Ramana, the body was able, through this deep sleep
state to sustain a state of <i>tapas</i> <a href="http://benegal.org/ramana_maharshi/books/coll/cw068.html#tapas"><span class="glosslink" title="religious austerities"><sup>[?]</sup></span></a> in later years.</p>
<p> Neither of the brothers was particularly interested in
studies. Maybe, the elder one was a little better. <span style="font-weight:bold;">The
younger one, on the other hand, remembered that there
was such a thing as education only upon seeing the teacher's
face! However, he had the faculty of committing to
memory anything he heard once.</span> But he took particular
care to memorise Tamil poems. He never aspired to become
a scholar nor did anyone expect him to become one.</p>
<p> Subbu Iyer was transferred to Madurai in 1891. The
brothers also moved with him. They were admitted in the
Scott Middle School in the North Avani Street. Their
residence was in North Chitrai Street.</p>
<span style="font-style: italic;font-size:85%;" ><a href="http://benegal.org/ramana_maharshi/books/rl/rl003.html#link1"><sup>1</sup></a>The nomenclature of classes was different during those days.</span>annamalaihttp://www.blogger.com/profile/02700796914802815318noreply@blogger.com0tag:blogger.com,1999:blog-4614136166624019627.post-7418405456272960012007-06-16T23:58:00.000-07:002007-06-20T02:46:47.373-07:004. The Dawn<p> SKIRTING <a href="http://benegal.org/ramana_maharshi/books/coll/cw033.html">Tiruchuzhi</a> on the North Eastern and South
Eastern sides is the Kaundinya river famed as the
Redeemer of Sins. During a famine, the <i>rishi</i> <a href="http://benegal.org/ramana_maharshi/books/coll/cw068.html#rishi"><span class="glosslink" title="sage (see also maharshi)I "><sup>[?]</sup></span></a> Kaundinya
performed <i>tapas</i> <a href="http://benegal.org/ramana_maharshi/books/coll/cw068.html#tapas"><span class="glosslink" title="religious austerities"><sup>[?]</sup></span></a> of Siva and this river was born. The king
of Malva, Somasila, was a leper. He heard of this river as
a Redeemer of Sins and bathed there. True to its name,
the river cured him of leprosy. Such is the legend. The
Tiruchuzhi tank had a peculiar feature. The water level of
the tank was higher than the ground level of the town;
yet the water never overflowed. Opposite the temple, there
was a water bed known as <i>Soola</i> <i>tirtham</i>. The legend goes
that during the deluge Lord Siva lifted that piece of land
with his trident to save it from getting submerged. The
water bed arose out of that — all the water sank into that
space. Because of this water-bed the place got its name
Tiru (sacred) chuzhi (swirl). The <i>Soola-tirtham</i> is to the
east of the <i>mantapa</i> in the temple tank. During the
month of Magha the water level of the tank would rise
step by step and on the tenth day the tank would be full.
Siva in the <i>mantapa</i> was thus given his <i>abhisheka</i>.
Thereafter, the water level would go down during the
next ten days. This was an unfailing phenomenon
irrespective of the intensity of the rainfall. The water
level here had nothing to do with the level of water in
the town's wells. A bath in the waters of <i>Soola tirtham</i>
would cure several skin ailments.</p>
<p> Sundaram Iyer bought a piece of land on the North
Eastern end of the town and donated it to the public, to
serve as a cremation ground.</p>
<p> In 1892 Sundaram Iyer fell ill. Subbu Iyer, along with
his nephews visited him. But within four days he passed
away. By then he was forty seven. Sundaram Iyer was
cremated at the very ground donated by him.</p>
<p> Sundaram Iyer was popular and well-respected — even
by way-laying robbers. He left behind four children -
Nagaswami the eldest was fourteen, Venkataraman was
twelve, Nagasundaram six and Alamelu was an infant.
After the ceremonies Subbu Iyer returned to Madurai along
with Nagaswami and Venkataraman whereas Alagamma
stayed back with her two younger children. Their
responsibility was taken over by Nelliappa Iyer, younger
brother of Subbu Iyer.</p>
<p> After this calamity, Nagaswami began bestowing
greater attention on his studies; but there was no change
in Venkataraman at all. In addition to his old sports he
learnt to swim either in the river Vaigai or in the Pillayar
Tank. Also he learnt to throw and catch a small vessel full
of water as if it were a ball without spilling even a drop of
water. To indulge in their midnight games at the Vaigai
the boys used to cover the bed with pillows which in turn
were covered up by mattresses to give the impression that
someone was asleep. They would jump over the wall and
melt in the darkness outside. There was a garden close by
and near its compound wall each member of the team
used to leave a small stone to indicate that he was on his
way to the Vaigai. The boys played till about two or three
in the early hours and returned home. Apart from this,
swimming in the swirling waters of the Vaigai during
floods was another favourite sport of the boys.</p><a name="11">
</a><p><a name="11"> From his very childhood, Venkataraman's words had
an authority of their own. Abdul Wahab, a Muslim, was
the captain of the football team of the boys. Once
Venkataraman went to Wahab's house and on learning
that they ate non-vegetarian food, expressed his revulsion.
With that pronouncement, Wahab gave up non-vegetarian
food forever! Wahab later served in the Police Department
and retired as a Superintendent of Police.</a></p><a name="11">
</a><p><a name="11"> Subbu Iyer moved over to a house in Chokkappa
Naicken street.</a><a name="link1"></a><sup><a href="http://benegal.org/ramana_maharshi/books/rl/rl004.html#fn1">1</a></sup></p>
<p>For his ninth standard, Venkataraman joined the
American Mission High School. The college run by the
same Mission was in its neighbourhood. Life was as usual,
listless and aimless. He would visit Tiruchuzhi during
vacations.</p>
<p style="font-style: italic;"><span style="font-size:85%;"><a href="http://benegal.org/ramana_maharshi/books/rl/rl004.html#link1"><sup>1</sup></a>This house has now been taken over by Sri Ramanasramam and is
named "Ramana Mandiram". Daily pooja is performed here.</span></p>
<p> It was November 1895, Venkataraman was a student
of ninth standard. He was on his way to the school at
about ten in the morning, when he ran into Ramaswami
Iyer, son of Lakshmana Iyer's brother — a resident of
Tiruchuzhi. He was their relative, elderly too.
Venkataraman, with natural affection, asked him, "Where
are you coming from?" The reply was "From Arunachala."
The word "Arunachala" was familiar to Venkataraman from
his younger days, but he did not know where it was, what
it looked like or what it meant. Yet that day that word
meant to him something great, an inaccessible,
authoritative, absolutely blissful entity. Could one visit
such a place? His heart was full of joy. Arunachala meant
some sacred land, every particle of which gave <i>moksha</i> <a href="http://benegal.org/ramana_maharshi/books/coll/cw068.html#moksha"><span class="glosslink" title=" liberation; final emancipation; release from transmigration"><sup>[?]</sup></span></a>. It
was omnipotent and peaceful. Could one behold it?</p>
<p>"What? Arunachala? Where is it?" asked the lad. The
relative was astonished, "Don't you know even this?" and
continued, "Haven't you heard of Tiruvannamalai? That
is Arunachala." It was as if a balloon was pricked, the
boy's heart sank.</p>
<p> Venkataraman had heard the name any number of
times. Yet he was never moved. Why did it happen then?</p>
<p>No spiritual stirring had ever showed itself in
Venkataraman's life till then. There were occasions when
he had trifled with <i>pooja</i> articles too. He was so irreverent.
He worshipped Siva routinely, visited temples on holy
days as a formality but not because of any inner urge.</p>
<p> Once, on a night of festivities the boys went to
Tirupparankundram. They were hungry but food was yet
to be served. They hung around the kitchen. Just then
the temple official went out on an errand. The boys
opened the lock of the door, went in and took as much
food as they wanted and went away to the river bank, had
their fill, left behind the rest, washed themselves and went
back to partake of the food being served! That was the
boy's <i>prasadam</i>. Normally, nobody touches the food before
it is offered to the deity because it is considered improper
to do so. Long after this event Bhagavan said, "The food
was indeed offered." How true it is! It was offered to the
one for whom it was intended!</p>
<p>The Bible was taught at the school. Venkataraman
was not interested even in the secular education imparted
there — what to speak of the Bible?</p>
<p>Yet how did the emotional upsurge arise? What was
the relation between Arunachala and Venkataraman?</p>annamalaihttp://www.blogger.com/profile/02700796914802815318noreply@blogger.com0tag:blogger.com,1999:blog-4614136166624019627.post-51888621975771445862007-06-03T04:45:00.000-07:002007-06-20T02:40:19.909-07:005. EARLIER ATTACHMENT<p>ONE or two months later Venkataraman chanced upon <i>Periapuranam</i> borrowed by Subbu Iyer from some one. The epic was authored in the following circumstances.</p><p>
The ruler of the Chola territory, Anapaya Chola was a Jain and a tormentor of Saivites. One of those thus tormented was the poet Sekkizhar. "Did not Tirunavukkarasar (Appar) give away in charity all his patrimony and take to Jainism? Did he not reconvert to Saivism due to the ministrations of his sister? Why did not some such thing happen to the king? This is Siva's territory and there are twelve <i>kshetras</i>, six <i>kumarasthanas</i>, five <i>lingas</i> each of an element and 1008 <i>Sivasthanas</i>. The great Nayanmars devoted their entire lives to the praise of Siva, they revelled in the very thought of the magnificent form of Siva, they looked upon themselves as just specks of dust at the feet of Siva and extolling Siva, sang songs which gave great joy to the common populace. Won't this king get converted on hearing the stories of these devotees? I shall enshrine them in a book," thought Sekkizhar and took up the work. But alas, no word came out of him. He wept bitterly and prayed to Siva in utter helplessness. Siva himself spelt out the first word thereafter Sekkizhar's devotion poured out, as Siva's grace, and resulted in
<i>Periapuranam</i>. The poet recited this to the Chola king in the presence of Nataraja and was blessed.</p><p>
The first religious text that Venkataraman read was <i>Periapuranam</i>. It was as if he entered a new world altogether. The more he read the greater was his thirst. The Lord of Time was the monarch therein hence there was no fear of time. The subjects were all contented devotees of Siva. Devotion, love, peace, and bliss flooded all over as knowledge of Siva himself.</p><p>
As he was progressing, Venkataraman's devotion and reverence for the devotees was increasing he grieved at their travails and rejoiced in their triumphs. Venkataraman felt that Siva was glancing at him also just as he beheld the devotees. On completion of the book his emotional upsurge vanished, Venkataraman became his usual self. He seemed to have forgotten all those devotees and had given up all thought of following them.</p><p>
Venkataraman's life was flowing like a deep unruffled stream of course, there were occasional whirlpools. He was very sensitive and could bear no rebuke. When he was young, Sundaram Iyer reprimanded him once at <a href="http://benegal.org/ramana_maharshi/books/coll/cw033.html">Tiruchuzhi</a>. The boy was deeply hurt. He did not turn up at mealtime. A prolonged search ensued. He was found in the Sahayamba shrine -- possibly, he went there seeking the comfort of the Mother's lap. Such incidents did occur.</p><p>
Venkataraman was naturally of a helpful disposition.</p><p>
He assisted his mother and aunt in their household chores. Several mistook this characteristic and ridiculed him as an effeminate person. Some psychologists hold that only
a person both with feminine and masculine qualities in equal measure can become a redeemer of humanity. Peace, grace, love and sympathy are feminine qualities whereas determination, courage and strength are masculine qualities. A complete or glorious life cannot be had without an adequate representation of both masculine and feminine characteristics. Can we think of anyone more graceful and at the same time more courageous than Sri Krishna? Is not Easwara an "<i>ardha nareeswara</i>?" A completely soft nature is like a creeper that cannot survive on its own. Similarly, an unyielding courage is like a wooden staff with no sap. Venkataraman's nature was a combination of both, which was why he became a redeemer of humanity.</p><p>
</p><hr />
<b>Referred Resources:</b>
<a href="http://benegal.org/ramana_maharshi/books/coll/cw033.html">Tiruchuzhi</a>
<div class="links"><b>OTHER LINKS</b>:
<b>Links to letters:</b>
<a href="http://benegal.org/ramana_maharshi/books/letters/letter189.html">Appar: (Chapter 189: Appar (A Saint)</a>
<b>Links to rl:</b>
<b>Links to sp:</b>
<b>Links to gems:</b>
</div>annamalaihttp://www.blogger.com/profile/02700796914802815318noreply@blogger.com0tag:blogger.com,1999:blog-4614136166624019627.post-678872682337678722007-06-03T02:48:00.000-07:002007-06-21T09:52:10.853-07:006. REBIRTH<p>ONE year passed by, life went on as usual. In 1895, Nelliappa Iyer left <a href="http://benegal.org/ramana_maharshi/books/coll/cw033.html">Tiruchuzhi</a> for Manamadurai where he settled down as a secondry grade pleader. In the summer of 1896 both Venkataraman and his brother visited the place.</p><p>
In 1896, Nagaswami married Janaki Ammal. His in-
laws also lived in Madurai. Venkataraman was in his seventeenth year and in his tenth standard, preparing for the public examination. Though not quite studious he had no fear of the examination. He enjoyed games which made him robust and healthy. It was mid-July. One afternoon, Venkataraman was lying in the first floor room when, for no apparent reason, he had a sudden fright that he would die; "I am dying," he thought. Years later, Bhagavan narrated the experience in the following manner ?</p><p>
"There was no reason for me to think like that. I did not even know what that state was nor why I was afraid. It did not occur to me that I should consult either a doctor or some elders. The only problem for me was what death meant and how it could be avoided. I resolved to solve it at once. Death meant that the limbs stiffened, lips tightened, eyes closed and breath stopped. By intense thinking, all this came to be experienced. But neither memory nor awareness disappeared. In other words, the sense organs ceased to
operate externally and an inward look established itself. Even if the body died, the sense of `I' did not go. The consciousness of individuality was very much there. When the body was taken to the graveyard and reduced to ashes `I' did not perish because `I' was not the body.</p><p>
"The body was inanimate and without knowledge but I had knowledge. Therefore death was for the inanimate body whereas `I' was imperishable and was consciousness.</p><p>
"The knowledge one had when the body and senses ceased to function was not the product of the senses. The awareness of `I' was direct, self luminous and not a product of any thought. The entity which survived death was consciousness."</p><p>
Thus in a trice, Venkataraman had new knowledge. Though the experience was described step by step, it all happened in a flash. With neither the guidance of a <i>guru</i> nor any <i>abhyasa</i>, did any other <i>yogi</i> obtain that knowledge?</p><p>
The <i>Bhagavad Gita</i> says: <i>manusyanam sahasresu kascid yatati siddhaye! Yatatam api siddhanam kascin mam vetti tattvatah </i> (vii.3) (Among thousands of men scarcely one strives for perfection and of those who strive and succeed, scarcely one knows Me in truth)<br />
Tr. Swami Chidbhavananda<br /><br />
That knowledge is unprecedented. Such a person is born with a purpose, he is an <i>avatar</i> and a teacher.</p><p>
About the knowledge of the <i>Atman, Katha Upanishad</i>
says:</p><p>
<i>Nayamatma pravacanena labhyo na medhaya na bahuna srutena Yamevaisa vrnute tena labhyah tasyaisa atma vivrnute tanu svam-</i>
(2.23)
<br />(This <i>Atman</i> cannot be attained by study of the scriptures, nor by sharp intellect, nor by much hearing; by him is It attained whom It chooses to him this <i>Atman</i> reveals Its Own true form).</p><p>
Tr. Swami Rangananthananda<br /><br />
It is entirely appropriate that this miraculous event should occur at the seat of the consort of Siva and the source of all, Sakti Meenakshi. The Bhagavad Gita says that <i>para-prakriti sakti</i> dispels all ignorance. Ramana became Self aware by the grace of the divine power. Madurai is reputed as the <i>dvadasanta mahasthali</i>. (the place of the presiding Deity of the twelve sources of power, the chakras.)<br />
By his direct perception Venkataraman had a re-birth and by his knowledge he attained <i>moksha</i> <a href="http://benegal.org/ramana_maharshi/books/coll/cw068.html#moksha"><span title=" liberation; final emancipation; release from transmigration" class="glosslink"><sup>[?]</sup></span></a> simultaneously. He realized he was the imperishable "<i>Aham</i>." All fear of death left him.</p><p>
Much later Bhagavan was to say in <i>Ulladu Narpadu</i>
(<i><a href="http://benegal.org/ramana_maharshi/books/coll/cw018.html">Reality in Forty Verses</a></i>), "When those who are in dread of death seek refuge at the feet of the deathless, birthless Lord Supreme, their Ego and Attachments die and they, now deathless, think no more of death."</p><p>
Tr. K. Swaminathan
</p><hr />
<b>Referred Resources:</b>
<br /><a href="http://benegal.org/ramana_maharshi/books/coll/cw018.html">Reality in Forty Verses</a>
<br /><a href="http://benegal.org/ramana_maharshi/books/coll/cw033.html">Tiruchuzhi</a>
<div class="links"><b>OTHER LINKS</b>:
<br /><b>Links to rl:</b>
<br /><a href="http://benegal.org/ramana_maharshi/books/rl/rl016.html">Nelliappa Iyer: (Chapter 16: Victorious <i>Yoga</i>)</a>
<br /><a href="http://benegal.org/ramana_maharshi/books/rl/rl004.html">1895: (Chapter 4: The Dawn)</a>
<br /><a href="http://benegal.org/ramana_maharshi/books/rl/rl010.html">1896: (Chapter 10: The Great Journey)</a>
</div>annamalaihttp://www.blogger.com/profile/02700796914802815318noreply@blogger.com0tag:blogger.com,1999:blog-4614136166624019627.post-69980734593568383412007-06-03T02:46:00.000-07:002007-06-21T09:55:26.970-07:007. AGONY<p>HAVING tasted the bliss of the Self, Venkataraman ever abided in the Self and could bear nothing else, nor was anything else possible. Even if the body participated in some activity, thoughts were centred round the Self, he lost body-consciousness too. All this happened naturally and effortlessly.</p><p>
Abidance in the Self and devotion were the two strands which governed Venkataraman's life. For one who abided in the Self what was the need for devotion to God? This is what Bhagavan had to say on this subject much later, "I was not aware that experience of the Self was categorized and described variously. I was not familiar with philosophic terms like "Brahman" nor what an attributeless Truth meant. I was not aware that the individual Self and Easwara were one. I had an awareness of Easwara but not that it was the <i>atma</i> itself. One cannot say whether the thought process (mind) became extinct or was in abeyance. The Self was being experienced without any effort. In a sense it was abidance in the Self. It was the experience of the unbroken <i>atma</i> in the words of Sankara. In <i>Jnana Vasishta</i> it is described as "<i>sattva pathi</i>."</p><p>
"Did not Sankara and other self-realised persons worship God with attributes?" One moment it was
submergence in the <i>atma</i> at the next it was in God. Sri Ramakrishna Paramahamsa also confirmed the last stages of saints and sages to be similar.</p><p>
"Other than <i>Periapuranam</i> I had not studied any other spiritual text by then. I had only heard of the Infinite Being with attributes as described therein. I had not heard of any attributeless Truth. Even while being conscious of the external world I was in the presence of Easwara with no agony, or emotion," said the Swami.</p><p>
Yogic ways are of two types the internal and the external. The <i>jnana-marga </i> (path of wisdom) transcends the five sheaths of the body. Raja Yoga is control of mind, whereas Hatha yoga is control of breath. Among the external yogas, the <i>karma</i> <a href="http://benegal.org/ramana_maharshi/books/coll/cw068.html#karma"><span title="action, work, deeds; also fruits of action accumulating in three ways as sanchita, prarabdha, and agami ; destiny " class="glosslink"><sup>[?]</sup></span></a> and <i>bhakti</i> <a href="http://benegal.org/ramana_maharshi/books/coll/cw068.html#bhakti"><span title="devotion and love" class="glosslink"><sup>[?]</sup></span></a> <i>margas</i> are the most important. They are easily available even to worldly-minded, ordinary people. Among them, the Sankhyas discriminate against the body and attain the attributeless Parabrahman. Or some become devotees, fix their heart on Easwara with attributes, serve him and consider that other than Easwara there is nothing else. For those like Suka who choose the <i>atma</i> as the goal as well as for those devotees who choose Easwara as the goal the result is the same -- it is the unification of the individual Self and Brahman.</p><p>
Venkataraman who would earlier visit the temple of Meenakshi only on holy days now became a frequent visitor. On seeing the sport of Sundarareswarar painted in the thousand pillared hall Venkataraman "recollected the emotional upsurge experienced about one year ago on hearing the name of Arunachala." He also was to further
recall the life stories of the devotees which could not influence his life then. "I must also be full of <i>bhakti</i> <a href="http://benegal.org/ramana_maharshi/books/coll/cw068.html#bhakti"><span title="devotion and love" class="glosslink"><sup>[?]</sup></span></a> like the Nayanmars, I thought, Easwara, my father at Arunachala, would grant me refuge at his feet. I would frequently visit the temple and in the presence of the images of the Deities and Nayanmars would be beside myself with emotion and would be tear-filled. I did not know what that agony or emotion was due to. All that I would pray for was that the Lord should make me His devotee, or a member of his retinue or one with unswerving devotion. I knew not whether it was joy or sorrow. Either I was in meditation or in that state of agony. My whole body was flooded with this emotion and had a burning sensation. On beholding the images a storm would rise in the mind. Possibly, because the thoughts lost their anchor of the body some other foothold was needed. That was the reason for visiting the temple so frequently. Sometimes, I prayed for mercy, at some other times even that was absent. Tears would stream down, sometimes I would be stupefied".</p><p>
The only thing that showed itself outwardly in Venkataraman was the streaming of tears, he did not show any other visual characteristics of overwhelming <i>bhakti</i> <a href="http://benegal.org/ramana_maharshi/books/coll/cw068.html#bhakti"><span title="devotion and love" class="glosslink"><sup>[?]</sup></span></a> such as dancing in ecstasy or a choked voice or fainting.</p><p>
What was the cause for this turmoil? Was it due to some memory of an earlier <i>janma</i>? If so, what kind of experience did that earlier <i>janma</i> have?</p><p>
</p><hr />
<b>Referred Resources:</b>
<div class="links"><b>OTHER LINKS</b>:
<br /><b>Links to letters:</b>
<br /><a href="http://benegal.org/ramana_maharshi/books/letters/letter116.html">prarabdha: (Chapter 116: Prarabdha (Fate)</a>
<br /><b>Links to Ramana Leela:</b>
<br /><a href="http://benegal.org/ramana_maharshi/books/rl/rl005.html">Periapuranam: (Chapter 5: Earlier Attachment</a>
<br /><a href="http://benegal.org/ramana_maharshi/books/rl/rl013.html">thousand pillared hall: (Chapter 13: Place of <i>Tapas</i></a>
<br /><b>Links to gems:</b>
<br /><a href="http://benegal.org/ramana_maharshi/books/gems/gem011.html">destiny: (Chapter 11: Fate and Freewill</a>
</div>annamalaihttp://www.blogger.com/profile/02700796914802815318noreply@blogger.com0tag:blogger.com,1999:blog-4614136166624019627.post-9382891382075829622007-06-03T02:45:00.024-07:002007-06-20T02:36:48.911-07:008. THE COMMAND<p>BY nature, Venkataraman kept very much to himself and spoke little. Some marked changes occurred in him but neither his family members nor friends could guess what was going on in his mind. He no longer participated in games, nor sought the company of his friends. His visits to the Meenakshi temple were more frequent and he spent most of his time sitting quietly, with his eyes closed in meditation. His former sensitivity and quick reactions got blunted. He, who was formerly intolerant of any offensive remark became indifferent to any jibe. One who protested about any injustice no longer cared about any injustice heaped on him. His former sensitivity gave place to resignation. He no longer had any preferences in the matter of food. He became humble. He continued to attend to household chores but as a matter of routine. He took up his books but his mind was elsewhere. His interest in studies, never great, further slackened.</p><p>
Such conduct naturally resulted in mild rebukes at first and ended up as punishments. His uncle and brother lamented, "What if he is intelligent, he has always shown very little interest in studies and to make matters worse, he now has these spiritual thoughts which are useless." Venkataraman's brother often made sarcastic remarks to<br></br>
him and would say, "You sage, why do you have to bother about studies, you may as well go to the forests." Whatever be the goodwill and love of the relatives and however much they might wish for his worldly well-being, how could they approve of renunciation?</p><p>
Beyond the home, in the external world also, Venkataraman faced opposition. His friends avoided him and sometimes ridiculed him. Venkataraman never retaliated, never responded. Some friends, however, had great regard for him and some feared him. The teachers reprimanded him and punished him.</p><p>
To add to all these there was that burning sensation in different parts of his body. It left him restless and cooled down only when he sat in meditation. Facing hostility both at home and outside, Venkataraman developed aversion towards the world. His only love was for the Lord's feet. He thought that it would be nice if he were to die, but he had no such `luck.' "When will the Lord show His mercy towards me," he often lamented.</p><p>
It was Saturday, 29 August 1896 around eleven in the morning. As he did not study his grammar lesson, his teacher punished him asking him to copy a lesson from Bain's grammar text three times. Venkataraman sat in the room upstairs and began carrying out the imposition; with great effort he copied the lesson twice. "Am I a machine to carry out a task without any interest in it?," he asked himself.</p><p>
The very next moment the writing stopped. He put aside the grammar text, took up a meditative posture and began to meditate.</p><p>
Nagaswami, his brother, was closely observing all that.</p><p>
He could not tolerate it and without any premeditation he uttered these harsh, but true, words, "For one who behaves thus, what is the need for all this?"</p><p>
Such taunts from his brother were not new to Venkataraman but this time they pierced his heart like a speeding arrow. "Yes it is true. I have no interest in studies, my interest lies elsewhere. When I cannot carry out any household responsibilities, why do I need a home at all? What business have I staying here?", thought Venkataraman and decided immediately to leave home for good.</p><p>
But, what next, where to go or what was the support? In a flash, "Arunachala" danced before his mental eye. About a year ago the Lord's Name throbbed in his heart but disappeared later. It appeared again that day. Once again the same thrill, the same devotion, the same emotional upsurge flooded him. He realized that the Father of the Universe would be his Father, his support and refuge.</p><p>
Was it another flash in the heart that made him hear these words? Or was his Father beckoning him to come? If the Father were to stretch his arms could the son fail to rush into them? Run he must, to Arunachaleswara's Presence.</p><p>
Much later Bhagavan himself said that he had left his home to seek refuge in Arunachaleswara and that some powerful, irresistible force brought him over.</p>
<p class='example3'><br></br>
"I have discovered a new thing! This hill, the lodestone of lives, arrests the movements of anyone who so much as thinks of it, draws him face to face with it, and fixes him motionless like itself, to feed upon his soul thus ripened. What (a wonder) is this! Oh Souls! Be aware of it and live! Such a destroyer is this magnificent Arunachala, which shines within the Heart!"</p><p>
Verse 10, <i>Arunachala Padikam</i><br></br>
<i>(<a href='http://benegal.org/ramana_maharshi/books/coll/cw014.html'>Eleven Verses to Sri Arunachala</a></i>)<br></br>
</p><HR></HR>
<b>Referred Resources:</b><br></br>
<a href='http://benegal.org/ramana_maharshi/books/coll/cw014.html'>Eleven Verses to Sri Arunachala</a><br></br>
<div class='links'><b>OTHER LINKS</b>:<br></br><b>Links to letters:</b><br></br><b>Links to rl:</b><br></br><a href='http://benegal.org/ramana_maharshi/books/rl/rl010.html'>1896: (Chapter 10: The Great Journey)</a> <br></br><a href='http://benegal.org/ramana_maharshi/books/rl/rl006.html'>1896: (Chapter 6: Rebirth)</a> <br></br><b>Links to sp:</b><br></br><b>Links to gems:</b><br></br><a href='http://benegal.org/ramana_maharshi/books/gems/gem010.html'>renunciation: (Chapter 10: Renunciation)</a> <br></br><br></br></div>annamalaihttp://www.blogger.com/profile/02700796914802815318noreply@blogger.com0tag:blogger.com,1999:blog-4614136166624019627.post-26592693682862189012007-06-03T02:45:00.021-07:002007-06-21T10:02:57.187-07:009. FAREWELL<p>"<span style="font-weight:bold;">THERE is no time to waste. I must reach the lap of Arunagireeswara. How to do so? Won't He show the way?</span>", thought Venkataraman and got up at once.</p><p>
His brother asked him where he was off to. "I have a special class on Electricity at twelve. I have to attend it," replied Venkataraman. The brother said, "Very well, there are five rupees in the box downstairs. Take the keys from aunt and pay my college fees. After all, the college is close to your school." The brother was not at all aware that he was facilitating the journey of Venkataraman who must have thought that his Father was coming to his help. It also confirmed his feeling that his departure was at the command of his Father. <br></br>
Venkataraman went down, hurriedly ate the meal served by his aunt and took the amount as directed by his brother.</p><p>
How was he to know the way? He did not feel like asking anyone nor could anyone have guessed his plan. Years later, Bhagavan's class fellow Ranga Iyer had his <i>darshan</i>, prostrated before him and asked, "How is it that you did not even tell me that you were leaving home?" The reply was, "I myself did not know till I actually left the house." He consulted an old atlas and noticed that Tindivanam on the Villupuram-Madras railway section was the nearest railhead to Arunachala. Actually, Tiruvannamalai station was on the Villupuram-Katpadi railway section laid about four years earlier but it was not shown in the atlas. The fare for Tindivanam was three rupees. He took that amount and replaced two rupees in the box. He wrote a brief note addressed to his brother and placed it prominently in the box and embarked on his journey. This was what he wrote:</p><p>
<p style=' text-align:center;background-color: #FFFEEE;font-size: 14pt;'><br></br>
"I have, in search of my Father and in obedience to his command, started from here. This is only embarking on a virtuous enterprise. Therefore none need grieve over this affair. To trace this, no money need be spent.
Thus - - - - - - - -<br></br>
P.S. Your college fee has not been paid. Two rupees are enclosed."</p><p>
This letter, some say is evidence of the steadily increasing Self knowledge. But was it so? The `I' at the commencement is no indication of Venkataraman's identification with the body. To say so is to belittle his realization of the distinction between the body and Self, already acquired. His not signing the letter was not due to the absence of any individual doer. After all, he was in any case writing the letter. He was immersed in the formless entity. Therefore, it does not appear correct to assume that he had no consciousness of Venkataraman the individual. In the phrase "your .. fee" the distinction between `me' and `you' is obvious enough. The only things that are clear from the letter are Venkataraman's knowledge of the Self as distinct from the body, actions taking place without any particular intention, and his anxiety to see that his relations were not inconvenienced on his account, a noble trait in itself!</p><p>
Had the train arrived at the scheduled time of 12 noon at the station that day, Venkataraman would have missed it. It came one hour late, which was why, though he took time in walking the distance from home he did not miss the train.</p><p>
Venkataraman thought that it was further proof of God himself attracting him like a magnet and resolving all inconvenient situations on the way. He bought a ticket to Tindivanam paying a little less than three rupees.<a name='link1'></a><sup><a href='#fn1'>1</a></sup> Had he seen the fare table a little below he would have noticed the Villupuram-Katpadi line and Tiruvannamalai station thereon. His mind was centred entirely on Arunachala and so he could not notice anything other than his goal. He did not want to ask anyone else as that could be a give-away. He was in a state of excitement and had no interest in any contact with others. He got into the train on its arrival and sat quietly, not speaking to anyone. The train sped on he did not turn to look back at the beautiful city of Madurai nor at all those dear places where he had played since childhood.</p><p>
Venkataraman sat, eyes closed, oblivious of his physical body or was it that his body was flying in the "inward sky?"</p><p>
Along the banks of the South flowing Vaigai were green fields, coconut and mango groves all presenting a picture of Nature's bounty. Wasn't this beautiful earth a manifestation of Easwara? A little later came the Dindigul fort where Venkataraman played about in his younger days there was only one game left for Venkataraman thereafter. This was to dwell in the ocean of blissful nectar! Such was Venkataraman's state; how could he look at Nature's beauty or his favourite haunts of bygone days?</p><p>
<p id='fn1' style='font-size: 80%;'><a href='#link1'><sup>1</sup></a>India did not have decimal coinage during those days. The amount paid by Venkataraman was Rs. 2-13-0 or about Rs. 2.80. He had about 20 paise left.</p><p>
</p>
</p><HR></HR>
<b>Referred Resources:</b><br></br>
<div class='links'><b>OTHER LINKS</b>:<br></br><b>Links to letters:</b><br></br><a href='http://benegal.org/ramana_maharshi/books/letters/letter259.html'>childhood: (Chapter 259: Boyhood Days</a> <br></br><b>Links to rl:</b><br></br><a href='http://benegal.org/ramana_maharshi/books/rl/rl010.html'>Villupuram: (Chapter 10: The Great Journey</a> <br></br><b>Links to sp:</b><br></br><b>Links to gems:</b><br></br><br></br></div>annamalaihttp://www.blogger.com/profile/02700796914802815318noreply@blogger.com0tag:blogger.com,1999:blog-4614136166624019627.post-68733830287465446852007-06-03T02:45:00.020-07:002007-06-21T10:22:52.708-07:0010. THE GREAT JOURNEY<p>THE sun was setting. A <i>maulvi</i> seated in the same compartment was narrating the stories of different sages to his fellow passengers, who were absorbed in his narration. But this young man was indifferent, did not even open his eyes. Curious, the <i>maulvi</i> approached him and asked, "<span style="font-weight:bold;">Swami, where are you going?</span>"</p><p>
<b>Venkataraman</b>: Tiruvannamalai.</p><p>
<i>Maulvi</i>: I am also going there.</p><p>
<b>Venkataraman </b>: Is it so?</p><p>
<i>Maulvi</i> : Not exactly, but to Tirukkoilur the station adjacent to it.</p><p>
<b>Venkataraman </b>: (Surprised) Is there a train to Tiruvannamalai?</p><p>
<i>Maulvi</i> : Of course. To which station did you buy your ticket then?</p><p>
<b>Venkataraman </b>: To Tindivanam.</p><p>
<i>Maulvi</i> : Oh my! Why to Tindivanam? You have to get off at Villupuram and take another train that goes to Tirukkoilur and Tiruvannamalai.</p><p>
The Father was lending a hand to lead His son! If not, why did the <i>maulvi</i> get into that very compartment? Why did he accost him and give him so many details?</p><p>
Maybe, the one with matted hair, Siva, guided him. Gladdened, Venkataraman resumed his meditation.</p><p>
By the time he reopened his eyes, darkness had enveloped all round, the train reached Tiruchchirapalli station. Quite strangely, the <i>maulvi</i> who said he was going to Tirukkoilur was not to be seen; equally strangely, until then Venkataraman was not hungry at all. It was dinner time and then he felt hungry as if he was duty-bound to feel so. He bought two country apples and began to eat. He just had two bites by which time he felt satiated. This again, was quite strange. Normally he had a substantial meal but on that occasion a meagre meal sufficed.</p><p>
He fell into meditation again. At the early hours of the next day the train reached Villupuram. Venkataraman got down and began looking for the way to Tiruvannamalai. He was hesitant to ask anybody. Yet his Father carried on his duty! As Venkataraman walked along he saw several guide posts one of which pointed towards "Mambalapattu". But he did not know that Mambalapattu was on the way to Tiruvannamalai.</p><p>
He roamed about hungry and tired and reached a hotel where he was told that meals would be ready only by noon. He decided to wait and sat there and fell into meditation. The owner of the hotel was observing the lad who was bright, very fair with thick dark hair, earrings, without any luggage and lost to the world! Who could he be? By noon the food was ready; the hotel owner woke up Venkataraman and served him. Venkataraman offered to pay for it but the hotel owner declined to take it on learning that Venkataraman had very little money. Maybe, that was the Lord's way of showing His grace!</p><p>
With that meagre amount Venkataraman could buy a ticket to Mambalapattu. He travelled by train upto that point and then began walking. He walked on till it was quite dark. He reached Arayaninallur.</p><p>
Arayaninallur, also known as Sivalankapuri, is a great pilgrim centre. On a small hillock near the village is situated the Atulyanatheswara Temple. The great poet-saint Jnana Sambandar sang in praise of Atulyanatheswar. He also consecrated an image of Arunachaleswara there. When Sambandar sat in meditation, Arunachaleswara appeared first as a column of light and later as an old Brahmin but Sambandar could not recognise him and made enquiries. The visitor replied that he belonged to Arunagiri and that he visited Arayaninallur every day to collect flowers for Arunachaleswara. Sambandar asked the Brahmin to take him also to Arunagiri to which he agreed. On the way, the Brahmin disappeared. A band of robbers surrounded Sambandar and his retinue and robbed them of their belongings. Sambandar was taken aback and prayed to the Lord, who revealed himself and told Sambandar that the robbers were part of His retinue (<i>ganas</i>). He promised to take him across if Sambandar stayed back as his guest for dinner and also offered to return all the articles stolen. Normally, Sambandar never ate without serving some guests but on that occasion, himself became a guest of Easwara. How Sambandar reached Arunachala and sang in praise of Arunachaleswara is a different story.</p><p>
Tired and exhausted, Venkataraman reached the temple only to find the doors closed, as the priest had not arrived. He waited till the priest came. The priest went in and got involved in the <i>pooja</i>. Venkataraman walked in and settled down in a corridor, shut his eyes, opened his heart and began his mental <i>pooja</i> of Easwara. It was at that very spot that Jnana Sambandar saw the column. Sambandar was also barely sixteen when he had the experience.</p><p>
<span style="font-weight:bold;"> All of a sudden, a bright light, from a source unknown to Venkataraman, enveloped him. He opened his eyes and saw nothing but bright light all around. He thought it could be the light of the Deity and walked towards the sanctum sanctorum.</span> But by the time he reached it, the light vanished. The sanctum was dark, the light could not be from there.</p><p>
But where had it come from? Did his <i>atma-jyoti</i> shine forth from his Heart? Or did Arunachaleswara come to invite him just as he invited Jnana Sambandar? Did Easwara whom Venkataraman always meditated upon, grant him knowledge of the Self? (Did not Chokkanatha appear in the form of the <i>maulvi</i> and promise to accompany Venkataraman till Tirukkoilur after all, Arayaninallur was a part of Tirukkoilur. Possibly, there his jurisdiction ended and that of Arunachaleswara commenced thereafter -- possibly also he came in this form and assumed the responsibility of protecting Venkataraman thenceforth)<br></br>
Venkataraman returned from the dark sanctum to his former place in the corridor and resumed his meditation. The temple priest completed his <i>pooja</i> and called out, "Who is there ? it is time to close the doors of the temple. Get up and go." Venkataraman came out of his meditation and pleaded for a little <i>prasad</i>. The priest said brusquely, "There is no food ready for you here." "Alright, at least let me rest here this night," asked Venkataraman. The staff of the temple intervened and said, "Kilur is about a mile from here. You have a Virateswarar temple there. Maybe you can get some <i>prasad</i> there. Come along." Venkataraman accompanied them. At the temple, he fell into meditation as long as the <i>pooja</i> was going on. After the <i>pooja</i> the priest who was distributing <i>prasad</i> flatly refused to offer him any. One of the temple musicians took pity on the boy who was tired and suggested to the priest that his share of <i>prasad</i> might be given to the lad.</p><p>
Someone took Venkataraman to a nearby house for water. By the time Venkataraman reached that house he fainted nobody knew whether it was due to weakness or sleep or meditation. He revived a little later and noticed that he was at a different spot. All the food was scattered on the ground, and a crowd gathered round him, watching him. Venkataraman picked up the food, drank some water and slept on that street.</p><p>
The following day was Gokula-Ashtami August 31st 1896. He was hungry and still had to go twenty miles.</p><p>
As Venkataraman was walking down the street he saw the door of one house ajar but nobody was to be seen inside. He went in and asked the owner, Muthukrishna Bhagavatar who was taking his bath, in the back yard for food. The Bhagavatar had a widowed sister who looked after the house, but at that moment she had gone to the nearby river to fetch water. There were no other female members in the house. The Bhagavatar asked him to wait till she returned.</p><p>
In due course, <span style="font-weight:bold;">she came and seeing the boy asking for food looked upon him as Krishna himself come in the form of a Brahmin youth seeking food</span>! She saw the hungry look on his face and though she commenced cooking she felt the lad would not be able to withstand the delay. She said to him, "Come along, I shall serve you some left overs for the present." Venkataraman had barely two morsels when his hunger vanished. But the lady would not leave him till he ate all that was served.</p><p>
Venkataraman had no energy left to walk any further.</p><p>
Nor did he have any money to purchase a train ticket. What if he sold the ruby earrings? But he had no experience in such deals. Finally he thought it best to raise a loan and approached the Bhagavatar. He answered all the Bhagavatar's questions and added for good measure, that he had lost his luggage in the train. He gave his real address also in the confidence that at that distant place there was no chance of the news reaching any of his relatives. The Bhagavatar examined the earrings and was satisfied with their quality. He estimated that the earrings would cost twenty rupees at least whereas the lad was asking for only four rupees. He saw no reason to suspect anything wrong and gave Venkataraman the money he wanted.</p><p>
<span style="font-weight:bold;">By then, the food was ready. The lady of the house invited both of them and served them a sumptuous meal it being a festival day her joy knew no bounds as she thought that her guest was none other than Krishna himself.</span> She also prepared several sweets to offer to Krishna that evening. She gave a packet of them to her guest even before offering the sweets to Krishna. How blessed she was!</p><p>
Venkataraman promised the Bhagavatar to take back his earrings as soon as possible. He collected the packet of sweets and set out for the station. At a little distance away from the house he tore to pieces the slip of paper containing the Bhagavatar's address was he to get involved in worldly affairs any more? He reached the station and slept there that night. The train was to arrive early in the morning. Venkataraman purchased a ticket for Tiruvannamalai.</p><p>
We have spoken several times about Venkataraman's hunger. It is true, he experienced hunger, his body felt weak and on several occasions would faint. But when he attempted to eat, even a little food would suffice. No reason could be given for this.</p><p>
</p><HR></HR>
<b>Referred Resources:</b><br></br>
<div class='links'><b>OTHER LINKS</b>:<br></br><b>Links to letters:</b><br></br><b>Links to rl:</b><br></br><a href='http://benegal.org/ramana_maharshi/books/rl/rl006.html'>1896: (Chapter 6: Rebirth</a> <br></br><a href='http://benegal.org/ramana_maharshi/books/rl/rl009.html'>Tindivanam: (Chapter 9: Farewell</a> <br></br><b>Links to sp:</b><br></br><b>Links to gems:</b><br></br><br></br></div>annamalaihttp://www.blogger.com/profile/02700796914802815318noreply@blogger.com0tag:blogger.com,1999:blog-4614136166624019627.post-14781547176470973822007-06-03T02:45:00.019-07:002007-06-21T10:43:35.994-07:0011. THE GOAL<p><i>"Helpless have I wandered day by day. I now seek refuge in you, come to my rescue"</i></p><p>
Tyagaraja <br></br>
</p><p>
THEY were the early hours of the day, darkness was slowly fading away, right from the moment he boarded the train. Venkataraman was eager to see Arunachala. As his cherished goal was nearing, his excitement mounted.</p><p style="color:#900;font-weight:bold;">
At first hazily, a little later more clearly and finally explosively the peak of Arunagiri, its middle, its foothills and its base, with the temple towers touching the stars all these came into view. Venkataraman's heart was immersed in an ocean of joy, his body quivered, his eyes brimmed with tears which came in the way of his beholding his beloved Arunachala to his heart's content.</p><p>
Soon after the train reached the station, Venkataraman walked swiftly to the temple, almost running. In those early hours except the wind god, nobody was paying obeisance to the Lord. Even the rustle of that wind faded away from Venkataraman's earshot. It was the hour when the temple remained closed. Till eight nobody would come to the temple nor open the doors. But unusually, that day all the doors were wide open.</p><p>
Was it a moment when the Father gave a secret <i>upadesa</i> to his son? Or did He feel that the inspired son deserved nothing less than a private audience? Or did He instruct the son: "You search for me in the depths of your heart, you shall find!"</p><p style="color:rgb(0,0,153);font-weight:bold;">
Venkataraman walked straight into the sanctum sanctorum. Having done so, he reported to the Lord, "Father, I have come according to your bidding, I offer myself to you."</p><p>
The emotional upsurge which flooded his heart vanished. The conflict of emotions abated. Peace reigned. That experience transcended both joy and sorrow it would be appropriate to describe it as pleasurable. Tears flowed down his cheeks. The burning sensation had gone. There was no agony of any kind. An overwhelming happiness drowned him.</p><p>
The son who till then was playing different parts in this world was no longer going to leave the Father's presence. All connection between him and the world snapped. Let the Lord give his benediction to the world. For Venkataraman, Arunachaleswara was the sole refuge. Never would he leave His lap. "He obtained That, having obtained which, there was nothing else to desire."</p><p>
Farewell to the turmoil of this world, welcome to absolute peace. Henceforth whatever he did (physically, mentally or by any other means) was to be offered to the Father.</p><p>
To whom did he offer himself? To his Father, Easwara.</p><p>
Who was Easwara? Was it the stone <i>linga</i> in front of him? Or Arunachala, the hill beyond? Neither.</p><p>
He was different from the body. He was the spirit.</p><p>
The body was its sheath. The hill and the <i>linga</i> were the sheaths enveloping his Father. Else, how could the Immeasurable and Omnipresent One be limited to these tiny things? They were mere symbols of the limitless Substratum of this Universe, the source of all the power and acts in the Universe, the all pervasive Truth.</p><p>
Venkataraman was established in It. What was the nature of his Father? What was the relation between his own ego and this universal, all-supporting, all-destroying, authoritative secret nature? How was he to ascertain this?</p><p>
Everyone should find out the Truth for himself. This is what Varuna enjoined on Bhrigu too. He said "Learn by <i>tapas</i> <a href='http://benegal.org/ramana_maharshi/books/coll/cw068.html#tapas'><span title='religious austerities' class='glosslink'><sup>[?]</sup></span></a>."</p><p>
</p>annamalaihttp://www.blogger.com/profile/02700796914802815318noreply@blogger.com0tag:blogger.com,1999:blog-4614136166624019627.post-77955954586265952562007-06-03T02:45:00.018-07:002007-06-21T10:52:05.427-07:0012. INITIATION<p>DID a <i>jnani</i> <a href='http://benegal.org/ramana_maharshi/books/coll/cw068.html#jnani'><span title='a Self-realized person, a sage; one who has attained realization by the path of knowledge ' class='glosslink'><sup>[?]</sup></span></a> need <i>tapas</i> <a href='http://benegal.org/ramana_maharshi/books/coll/cw068.html#tapas'><span title='religious austerities' class='glosslink'><sup>[?]</sup></span></a>? Venkataraman had already realized the supreme Self. There was no need for any further effort. But for convenience we shall use the expressions "<i>tapas</i> <a href='http://benegal.org/ramana_maharshi/books/coll/cw068.html#tapas'><span title='religious austerities' class='glosslink'><sup>[?]</sup></span></a>" and "initiation." Readers must not get misled.</p><p>
On the very day Venkataraman left his family and offered himself to Arunachaleswara all connection with his earlier life was torn asunder. Yet a few symbols remained. Why retain even them? He had only to be in the bliss of Self knowledge as nothing else was needed. He would tolerate nothing that came in its way. This was the only <i>tapas</i> <a href='http://benegal.org/ramana_maharshi/books/coll/cw068.html#tapas'><span title='religious austerities' class='glosslink'><sup>[?]</sup></span></a> the only initation (<i>diksha</i>). His earlier life ended. Only abidance in the Self remained.</p><p>
The sastras say that for initiation a <i>guru</i> is necessary.</p><p>
For Venkataraman the <i>guru</i> was Arunachaleswara Himself. Ordinarily the <i>guru</i> initiates by touching various parts of the disciple's body and teaches him a <i>mantra</i>. His Father initiated him by just a look and like Dakshinamurti gave him a message through silence.</p><p>
Venkataraman began discarding the symbols of his earlier life. Some he rid himself of by his own will, others left him on their own. With that, his outward life and inner life became synchronized.</p><p>
Venkataraman tore and threw away the piece of paper on which Muthukrishna Bhagavatar gave his address at Kilur itself but the packet of sweets and a little money were still with him.</p>
<div style="width:170px; padding:10px; float:left; font-size:1.2em; color:#900; font-weight:bold;">On the very day Venkataraman left his family and offered himself to Arunachaleswara all connection with his earlier life was torn asunder.</div> <p> After offering himself at his Father's feet in the Arunachaleswara temple, Venkataraman came out into the vast temple of the world. He walked about aimlessly and reached the Ayyankulam Tank to the east of Arunachala. He noted that he still had the packet of sweets, "Does this need the sweets too?" he thought and flung it into the tank. Right from his younger days, Venkataraman had thick black hair. It was a natural embellishment. Did the body need any decoration at all? And why take the trouble of taking care of it? As he was returning from the tank, somebody asked him whether he would be interested in having his head shaved. Venkataraman assented and that stranger took him to the house of barber who usually worked at the temple. The stranger disappeared. Why did he ask Venkataraman whether he wanted his hair removed? The barber told Venkataraman that normally he would charge a higher amount for those wanting a tonsure at the temple but that he would give a concession to Venkataraman. He completed the tonsure in no time.</p><p>
Venkataraman walked around and reached a garden to the east of the tank. There he tore away his clothes except for a codpiece and threw the rest into the tank. Wearing a codpiece is symbolic of chastity in word, thought and deed. The Father had vanquished Desire (<i>kama</i> <a href='http://benegal.org/ramana_maharshi/books/coll/cw068.html#kama'><span title='desire; physical love' class='glosslink'><sup>[?]</sup></span></a>). Could the son be any different? Venkataraman threw away the little money still left with him.</p><p>
The <i>yagnopaveetam</i> (sacred thread) is indicative of a Brahmin birth and culture this indicated that Venkataraman was a Brahmin, son of Sundaram Iyer. Henceforth he was the son of the Universal Father, Arunachaleswara. He was beyond all caste distinctions. The sacred thread could also cause a sense of superiority. Hence, he got rid of it.</p><p>
After his tonsure he did not want the luxury of a bath, but would the <i>guru</i> Arunachaleswara allow any violation of convention? Venkataraman took to <i>sannyasa</i> <a href='http://benegal.org/ramana_maharshi/books/coll/cw068.html#sannyasa'><span title='renunciation' class='glosslink'><sup>[?]</sup></span></a> in the midst of water. As he was returning to the temple, there was a heavy downpour drenching him. The heavens themselves provided the bath.</p><p>
Venkataraman did not visit the temple sanctum during the next three years. There was no need for it. After all, the Father was present in the cave of his heart.</p><p>
Venkataraman avoided speaking to anyone as he did not wish to have anything to do with people. Speaking itself became impossible. When he was always immersed in the Self and never even looked at the outside world how could he speak? This silence went beyond mere voice and touched the Self. Two years later, even when the Swami wanted to speak he could not as the words did not emerge clearly. It was only much later that normalcy was restored. Quite unintentionally silence itself became his characteristic. The Swami once said that silence should be the <i>sadhaka's</i> aim and that it would become the <i>siddha's</i> characteristic. But in his case, silence became his characteristic even without his passing through the
<i>sadhaka's</i> phase. This is how he had initiation. What about life in the world? As long as the body was there it needed nourishment. After all, the body is the instrument of all <i>sadhana</i> <a href='http://benegal.org/ramana_maharshi/books/coll/cw068.html#sadhana'><span title='a spiritual quest or path towards liberation; the technique of spiritual effort ' class='glosslink'><sup>[?]</sup></span></a>. But Venkataraman paid no heed to that thought for him whatever happened to the body was the responsibility of the Father. The one who provided sustenance to the birds, fish and the other animals would surely not neglect him!</p><p>
The Swami chose the temple for his dwelling. For a <i>sannyasi</i>, the caves of a hill, the banks of a tank, a temple, the trees of a forest are all suitable say the sastras.</p><p>
</p><HR></HR>
<b>Referred Resources:</b><br></br>
<div class='links'><b>OTHER LINKS</b>:<br></br><b>Links to letters:</b><br></br><b>Links to rl:</b><br></br><a href='http://benegal.org/ramana_maharshi/books/rl/rl011.html'>Ayyankulam: (Chapter 11: The Goal</a> <br></br><b>Links to sp:</b><br></br><b>Links to gems:</b><br></br><a href='http://benegal.org/ramana_maharshi/books/gems/gem010.html'>renunciation: (Chapter 10: Renunciation</a> <br></br><br></br></div>annamalaihttp://www.blogger.com/profile/02700796914802815318noreply@blogger.com0tag:blogger.com,1999:blog-4614136166624019627.post-45832645429157484592007-06-03T02:45:00.017-07:002007-06-21T11:12:20.537-07:0013. PLACE OF TAPAS<p>THE temple of Arunachaleswara is 1480 feet long and 680 feet broad the compound wall is said to have been built by a Vellala king (also known as Bhallala king or Bhalla king). The eastern tower is 216 feet tall and has eleven storeys. One could go and sit there. This tower is said to have been constructed by Praudda Deva Rayar.</p>
<a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="http://davidgodman.org/rteach/images/patalalingam.jpg"><img style="display:block; margin:0px auto 10px; text-align:center;cursor:pointer; cursor:hand;width: 320px;" src="http://davidgodman.org/rteach/images/patalalingam.jpg" border="0" alt="patala lingam" /></a>
<p>
As we enter from the east in the first perimeter we see a hall, in the southeast a flower garden and to the north a thousand pillared hall. To the southwest is an underground cellar where there is a <i>linga</i> of Easwara. But at the time of our story no <i>poojas</i> were performed here and the place was utterly dark, damp and unkempt. But as it had been the place of <i>tapas</i> <a href='http://benegal.org/ramana_maharshi/books/coll/cw068.html#tapas'><span title='religious austerities' class='glosslink'><sup>[?]</sup></span></a> for Ramana, in 1949 a devotee, Taleyarkhan, got the place cleaned, repaired and electrified. Here, a picture of Sri Bhagavan is placed and <i>poojas</i> offered regularly.</p><p>
To the west of the thousand pillared hall is the hall of vehicles and behind it is a flower garden which for some inexplicable reason is called `Vazhaithotam' (plantain garden).</p><p>
On the southern side of the first compound is a large tank said to have been constructed by Sri Krishnadeva Raya. To its north are two shrines known as "Kambathilayanar shrine" on the east and "Sivagangai Pillayar shrine" on the west. "Ilayanar" means the younger<br></br>
one a name of Subrahmanya Swami. "Pillayar" means Vighneswara.</p><p>
There is a legend about "Kambathilayanar." Praudda Deva Raya was the emperor of the Vijayanagara empire around 1450 AD. He was an admirer of the poet Arunagirinathar of Arunachala. This was unbearable to the poet Sambanda Andan. Not being able to bear the adulation showered on Arunagirinathar he challenged the king that if the poet was really all that great he should be able to present before the king, his favourite deity Subrahmanya. The king, desirous of having a glimpse of the Deity, pleaded with the poet accordingly. The poet told him: "<span style="color:#900;font-weight:bold;">These eyes, used as they are to seeing the physical world would not be able to stand a vision of the Lord. Anyway, I shall find out from Him and let you know.</span>"</p><p>
He prayed to Subrahmanya who told him, "<span style="color:#900;font-weight:bold;">If the king beholds me he will become blind. Let him think over this and decide.</span>" The poet conveyed that to the king. "Let me become blind. I must see the Lord," he insisted. Arunagirinathar invited the Lord who appeared in the pillar. The king had His <i>darshan</i>. As the Lord became visible in a pillar (<i>kambam</i>) he is known as "Kambathilayanar".</p><p>
To the west of the Sivaganga, along the pathway for circumambulation, there are huge trees (<i>ippa</i> trees). At the base of one of the trees a platform was put up.</p><p>
As we enter the second compound, we first notice the tower. This was constructed by Ballala. To the north of the tower is the Subrahmanya shrine. He is known as "Gopura Subrahmanya Swami." There is a legend about Gopura
Subrahmanya. Muthu, a<i> devadasi</i>, lived at Arunachala with her daughter and son. The boy was Arunagirinathar. While he was quite young the mother passed away leaving him in his sister's care. She asked her daughter to fulfil every wish of the boy. As a young man, Arunagirinathar became a libertine not heeding his sister's advice.</p><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="http://www.ramana-maharshi.net.ru/vstrecha_s_bhagavanom/vazh_sobytija/vazhsob_patala_lingam.jpg"><img style="display:block; margin:0px auto 10px; text-align:center;cursor:pointer; cursor:hand;width: 320px;" src="http://www.ramana-maharshi.net.ru/vstrecha_s_bhagavanom/vazh_sobytija/vazhsob_patala_lingam.jpg" border="0" alt="Patala Lingam" /></a><p>
He frittered away not only the money left behind for him by his mother but even that of his sister. Yet he did not give up and still demanded money. The sister replied, "I no longer have any money but mother has asked me to fulfil all your wishes. Your only wish is to enjoy women. I am prepared to fulfil that wish of yours. What if our mother is one and the same, our fathers were different persons. Hence there is nothing wrong," saying this, she touched him. With this Arunagirinathar realized the enormity of his degradation and in a fit of penitence climbed up the Ballala tower and jumped down to end his life. Lord Subrahmanya held him midway in his arms, gave him a rosary and initiated him into a <i>mantra</i>. This is the legend. With this we may end the story of Arunachaleswara temple. For those desiring to meditate in solitude and wanting to be inward-minded and absorbed in the Self there are any number of solitary spots the temple towers, the flower gardens, and the thousand pillared hall. These were frequently used but nobody visited the southern side of "Sivaganga" during night.</p><p>
</p><HR></HR>
<b>Referred Resources:</b><br></br>
<div class='links'><b>OTHER LINKS</b>:<br></br><b>Links to letters:</b><br></br><a href='http://benegal.org/ramana_maharshi/books/letters/letter273.html'>1949: (Chapter 273: Brahmanirvana</a> <br></br><b>Links to rl:</b><br></br><a href='http://benegal.org/ramana_maharshi/books/rl/rl014.html'>Sivaganga: (Chapter 14: The Kingdom of <i>Yoga</i></a> <br></br><b>Links to sp:</b><br></br><b>Links to gems:</b><br></br><br></br></div>annamalaihttp://www.blogger.com/profile/02700796914802815318noreply@blogger.com0tag:blogger.com,1999:blog-4614136166624019627.post-9881170171816737182007-06-03T02:45:00.016-07:002007-06-20T02:20:45.687-07:0014. THE KINGDOM OF YOGA<p>VENKATARAMAN now came to be known as <i>Brahmana Paradesi</i>. In the Tamil region, Saivite non-<br></br>
Brahmins used to take to <i>sannyasa</i> <a href='http://benegal.org/ramana_maharshi/books/coll/cw068.html#sannyasa'><span title='renunciation' class='glosslink'><sup>[?]</sup></span></a> and go about Arunachala in hundreds whereas such wandering <i>Brahmin sannyasins</i> were few. They came to be known as <i>Brahmana Paradesis</i>.</p><p>
The new Paradesi took his place at a platform in the thousand pillared hall for his meditation. Winter was just approaching, the monsoon had not abated. He had no clothes either to spread on the floor or to cover himself with. He never sought people's company and even if any such company came his way he moved away. He sat silently, with his eyes shut. Even while walking about he never spoke to anyone. He never sought food from anyone and if anyone offered him food while he was wide awake, he would accept it. He abided in the Self, he held his senses captive and controlled his mind. He was enjoying the Kingdom of <i>Yoga</i>. This lad never sought anything. However, even if he left others alone, they would not leave him alone. For them he was an object of curiosity, or ridicule or blame but for a few, he was an object of respect. He was at a new place, helpless, unprotected ?</p><p>
but was he unprotected really? His only refuge were the feet of Siva but that Siva never appeared before him!</p><p>
This lad became the target of the local urchins who looked upon him as a madcap. Did not `Mad Seshadri' arrive at that town four years earlier? Just as they showered pebbles, or pieces of pots on Seshadri they did the same to this lad also. But they threw their missiles from a distance lest the `mad-man' retaliate. As a result, the missiles missed their target. But they disturbed his meditation. To avoid all this he moved to the Pathala <i>lingam</i> <a href='http://benegal.org/ramana_maharshi/books/coll/cw068.html#lingam'><span title='a vertical column of stone with a rounded end, symbol of the unmanifest Siva ' class='glosslink'><sup>[?]</sup></span></a> the cellar. The urchins were afraid of entering that place. The insects and other fauna who had the place all for themselves had now a competitor in their midst. While the lad sat in <i>padmasana</i> and was enjoying the bliss of <i>atma</i>, the vermin enjoyed his flesh and blood. In his meditative mood the Swami was not at all conscious of what was happening. Among those who visited the place during the <i>deepam</i> festival some admired the boy's severe austerities. One among them was Ratnammal, wife of Velayudha Chetty. She fetched him food occasionally and, moved by his condition, begged him to stay at her house. But the Swami's attention was elsewhere. He scarcely heard what she said. Where was the question of his acceptance? She was disappointed. Yet she left a piece of cloth for his use -- either to cover himself or to use on the floor. The Swami in meditation remained that way, so also the cloth stayed where it was kept.</p><p>
How did Ramana, in his deep <i>tapas</i> <a href='http://benegal.org/ramana_maharshi/books/coll/cw068.html#tapas'><span title='religious austerities' class='glosslink'><sup>[?]</sup></span></a>, get his food?</p><p>
On the day he reached Arunachala, Ramana had no food at all. On the following day, when he was in the thousand<br></br>
pillared hall Maunaswami of the Gopura Subrahmanya shrine, a Malayalee, visited the hall and observing the boy utterly exhausted, asked one of his followers to fetch him some food. Some food that too obtained as alms -- was brought. It consisted of coarse rice, a little salt, and pickle. It was served to the lad. Thereafter his requirements of food were taken care of by Maunaswami.</p><p>
The nuisance of the urchins did not stop they continued throwing all sorts of things into the cellar. The Paradesi had no fear of being hurt he was beyond these.</p><p>
Once some Muslim boys also joined the urchins and tried to enter the cellar but fear held them back. So all that they could do was to throw things. At that very moment one Venkatachala Mudaliar passed that way. He knew that the Swami was in the Pathala <i>linga</i>. He immediately got hold of a tree branch and rushed towards the urchins. Seeing him thus armed they took to their heels. Out of the Pathala <i>linga</i> emerged a dust-laden Seshadri Swami. An anxious Mudaliar asked Seshadri Swami if he was hurt. Seshadri Swami said that Chinna Swami who needed attention was inside the cellar and went his way. Mudaliar went down and in the darkness could see nothing at first but later the outlines of the Swami covered with dust and seated in the <i>padmasana</i> became visible faintly at first and a little better later.</p><p>
Mudaliar at once went to the Vazhaithotam where Palaniswami was staying with his disciples. He took four or five of them for help and went back to the cellar. They lifted the Swami and brought him out and seated him. It was only then that the Swami regained his senses.</p><p>
"It is blasphemous to disturb the <i>tapas</i> <a href='http://benegal.org/ramana_maharshi/books/coll/cw068.html#tapas'><span title='religious austerities' class='glosslink'><sup>[?]</sup></span></a> of such a one," they thought and left the place.</p><p>
Thereafter the Paradesi became <i>Brahmana Swami</i>. As long as <i>Brahmana Swami</i> stayed at the Gopura Subrahmanya shrine, Maunaswami who lived there looked after him. Right from day one he took care to ensure that the "silent Brahmin young boy" had food. He shared his food with him especially fruits and milk collected after <i>abhishekam</i> to Uma Devi. The milk was mixed up with water, turmeric, sugar, pieces of fruit and camphor. <i>Brahmana Swami</i> had no preferences and gulped down whatever was offered. One of the senior priests noticed this and was sorry that this concoction was being offered to him and henceforth arranged that milk alone was given to the Swami after the <i>abhishekam</i> without other items being added. If on any day there was delay someone would run to the Brahmana street and arrange for food being offered to the Swami this was known as <i>bhiksha</i>. Thus two months passed by.</p><p>
<b>NANDANAVANAM:</b></p><p>
Vazhai garden was to the west of the thousand pillared hall. As noted earlier it was a flower garden but not a plantain garden as suggested by the name. There were well-grown creepers of pink flowers known as <i>Kasturi patte</i> . Brahmana Swami moved over there from the shrine. He commenced his meditation under one bower and by the time he completed it he found himself under another. With the passage of time his codpiece tore and towards the end of 1896 he was unclothed for some time to which the temple authorities took exception.</p><p>
<b>VAHANA MANTAPAM (VEHICLE HALL):</b></p><p>
This was the next place chosen by the Swami for his <i>tapas</i> <a href='http://benegal.org/ramana_maharshi/books/coll/cw068.html#tapas'><span title='religious austerities' class='glosslink'><sup>[?]</sup></span></a>. Here also during meditation the Swami's body would move and find a place in between the wheels of two chariots. He would spend most of the time near the wall in semi-darkness.</p><p>
Later he spent some time near the Sivaganga tank, first under the <i>bilva</i> tree and later under the <i>ippa tree</i>. Winter had set in by then. It was 1897, January-February. He had nothing to cover himself with. It was quite chill. The only place where he could stay was the base of a tree with the sky above and the dusty ground below, wet with dew. It is said that <i>rishis</i> of yore did their <i>tapas</i> <a href='http://benegal.org/ramana_maharshi/books/coll/cw068.html#tapas'><span title='religious austerities' class='glosslink'><sup>[?]</sup></span></a> in the middle of water ? this <i>tapas</i> <a href='http://benegal.org/ramana_maharshi/books/coll/cw068.html#tapas'><span title='religious austerities' class='glosslink'><sup>[?]</sup></span></a> of the Swami was no less severe!</p><p>
At a village called Tirumani near Vandavasi lived a Saivite renunciate named Uddandi Nayanar. Being averse to living with his family he lived apart in a <i>math</i> <a href='http://benegal.org/ramana_maharshi/books/coll/cw068.html#math'><span title='a meeting place and abode of sadhus ' class='glosslink'><sup>[?]</sup></span></a>. Later he studied numerous Tamil philosophic texts but could experience neither peace nor the Self. He visited Arunachala in December 1896 and during his circumambulation noticed the young <i>tapasvi</i> in deep <i>tapas</i> <a href='http://benegal.org/ramana_maharshi/books/coll/cw068.html#tapas'><span title='religious austerities' class='glosslink'><sup>[?]</sup></span></a>, lost to the world. Nayanar was deeply impressed and thought: "This is <i>tapas</i> <a href='http://benegal.org/ramana_maharshi/books/coll/cw068.html#tapas'><span title='religious austerities' class='glosslink'><sup>[?]</sup></span></a>. This is abidance. If such a one does not experience the Self who else will? By serving him I may also experience the Self." He firmly believed in this. Nayanar also decided to stay under another nearby tree in that chill weather and devote himself to the service of the young <i>tapasvi</i>: Much later the Swami himself described Nayanar as a person of detachment.</p><p>
Except when Nayanar had to go out to cook his food, at all other times he stood guard over the Swami and prevented curious crowds from collecting there. It was no easy task the urchins harassed the Swami whenever Nayanar went out for food. Once, when no one was around and the Swami was unaware of his body, a particularly vicious urchin passed urine on the back of the Swami and ran away complimenting himself on his `cleverness'. After regaining consciousness the Swami understood what had happened. What could Nayanar do in such circumstances? The Swami was a personification of tolerance but Nayanar could not bear it and felt deeply hurt.</p><p>
Nayanar had another grievance. He did not wish to speak to the Swami unless the latter spoke to him first. On the other hand, the Swami never even opened his eyes. Nayanar used to sit at a distance studying such philosophic texts as <i>Jnana Vasishtam</i>, <i>Kaivalya Navaneetam</i> and looked forward to his Swami's grace.</p><p>
Nayanar was the first attendant of the Swami.</p><p>
</p><HR></HR>
<b>Referred Resources:</b><br></br>
<div class='links'><b>OTHER LINKS</b>:<br></br><b>Links to letters:</b><br></br><a href='http://benegal.org/ramana_maharshi/books/letters/letter111.html'>Nayana: (Chapter 111: Divine Visions</a> <br></br><b>Links to rl:</b><br></br><a href='http://benegal.org/ramana_maharshi/books/rl/rl025.html'>Seshadri: (Chapter 25: Seshadri Swami</a> <br></br><a href='http://benegal.org/ramana_maharshi/books/rl/rl029.html'>Seshadri: (Chapter 29: Giripradakshina</a> <br></br><a href='http://benegal.org/ramana_maharshi/books/rl/rl015.html'>Palaniswami: (Chapter 15: <i>Yoga Siddhi</i></a> <br></br><a href='http://benegal.org/ramana_maharshi/books/rl/rl010.html'>1896: (Chapter 10: The Great Journey</a> <br></br><a href='http://benegal.org/ramana_maharshi/books/rl/rl006.html'>1896: (Chapter 6: Rebirth</a> <br></br><a href='http://benegal.org/ramana_maharshi/books/rl/rl017.html'>Uddandi Nayanar: (Chapter 17: Preparation</a> <br></br><a href='http://benegal.org/ramana_maharshi/books/rl/rl022.html'>Nayana: (Chapter 22: Ganapati Muni</a> <br></br><a href='http://benegal.org/ramana_maharshi/books/rl/rl013.html'>thousand pillared hall: (Chapter 13: Place of <i>Tapas</i></a> <br></br><b>Links to sp:</b><br></br><b>Links to gems:</b><br></br><a href='http://benegal.org/ramana_maharshi/books/gems/gem002.html'>Kaivalya Navaneeta: (Chapter 2: The Self and Non-Self</a> <br></br><a href='http://benegal.org/ramana_maharshi/books/gems/gem010.html'>renunciation: (Chapter 10: Renunciation</a> <br></br><br></br></div>annamalaihttp://www.blogger.com/profile/02700796914802815318noreply@blogger.com0tag:blogger.com,1999:blog-4614136166624019627.post-73483795083727298742007-06-03T02:45:00.015-07:002007-06-20T02:20:37.107-07:0015. YOGA SIDDHI<p>THE Saiva <i>sadhus</i> of the South had a number of <i>maths</i><br></br>
referred to as <i>adheenams</i>. Among them "Tiruvannamalai <i>adheenam</i>" founded by Daivasikamani Desikar was one of the most important. It had several branches all over the land and the one at Kunnakudi was the most prosperous. Perhaps for this reason one of the successor heads, made it his headquarters. The <i>samadhi</i> of Deivasikamani was built at Kilnathur, a suburb of Tiruvannamalai. A temple also was constructed over the Samadhi. This came to be known as Gurumurtam. At the time of this story, <i>pooja</i> and other services at Gurumurtam were being performed by Annamalai Tambiran. Tambiran also once stayed at Kunnakudi but left the place and moved over to Tiruvannamalai for personal reasons. Tambiran spent his time singing <i>thevarams</i> (the Saivite hymns composed by Appar, Sundaramurti and Jnana Sambandar), performing <i>pooja</i> at the <i>Samadhi</i>, going out and collecting alms of which he distributed some to the poor. He led a very principled and austere life.</p><p>
Tambiran happened to see the Swami in <i>tapas</i> <a href='http://benegal.org/ramana_maharshi/books/coll/cw068.html#tapas'><span title='religious austerities' class='glosslink'><sup>[?]</sup></span></a> under the <i>iluppai</i> tree. He was astonished and made it a point to have his <i>darshan</i> as frequently as possible. He thought that it would be nice to take the Swami to Gurumurtam it would benefit him personally and be convenient to the<br></br>
Swami too. So he broached the matter with Nayanar. Both of them pleaded with the Swami saying, "Gurumurtam will be convenient for Swami, there will be no nuisance from the crowds. Yet it is close to Arunachala. Swami must consent to come there." Swami consented. In February 1897, he moved to Gurumurtam and since then he came to be known as the "Swami of Gurumurtam."</p><p>
<b>Gurumurtam: </b>The <i>tapas</i> <a href='http://benegal.org/ramana_maharshi/books/coll/cw068.html#tapas'><span title='religious austerities' class='glosslink'><sup>[?]</sup></span></a> continued uninterrupted at this place. The austerity became more severe, indifference towards physical comfort increased. The Swami never bathed or cleaned himself, his locks became matted, his nails grew long and curved, his hands fell into disuse.</p><p>
Gurumurtam was full of ants but the Swami cared nothing about it. He was in their midst unmindful of the havoc wrought by them. He was immersed in the Self. To protect the Swami from ants someone provided a stool with the legs immersed in water. But as the Swami was leaning against a wall, the ants continued to infest the place. The area which touched the Swami's back got darkened this patch could be seen for a very long time even after the Swami left Gurumurtam.</p><p>
How could one observing such severe austerity fail to evoke respect? Looking at his long nails people concluded that he was very old, they also believed that he could perform miracles. People in large numbers began thronging the place hoping that their desires for health, wealth, progeny would be fulfilled by him. They came with various offerings. Starting with mere <i>darshan</i> soon people began composing various hymns in his praise! Those<br></br>
attending on the Swami erected temporary barricades to prevent people from coming near him. But the people would not agree to leave without the Swami partaking of the eatables brought by them as offerings. Everyone wanted the <i>punya</i> of offering something or the other to the Swami this led to quarrels among them also. There had been a time when no food was available at all but now there was a surfeit of it. To solve this, it was decided that only one devotee could offer food on any given day -- there were only seven days in a week but those who wanted to serve ran into hundreds. Even this did not work out well. Above all, what the Swami took was very little, even that only once a day. All the offerings would be mixed up and as quite a lot of milk formed the major part of the offerings the mixture became fluid. The Swami would open his eyes only once around midday, when a tumblerful of this liquid would be offered to him. That was all that the Swami took before resuming his meditation.</p><p>
Regulated diet is always advisable. But for the Swami it could not be enforced then or even later. Frustrated at this state of affairs, the Swami once said much later, "the deity in the temple is lucky. People offer him some food by merely showing it to him and take it back with themselves. But here the Swami must accept whatever is offered even if unwell. If I don't touch it, nobody else will."</p><p>
There was no light at Gurumurtam, Swami himself was the light. After a few months a Chettiar arranged lighting.</p><p>
Tambiran's devotion and faith increased as the months passed by. Once, he took to worshipping the Swami himself<br></br>
after completing the usual <i>pooja</i> at the <i>math</i> <a href='http://benegal.org/ramana_maharshi/books/coll/cw068.html#math'><span title='a meeting place and abode of sadhus ' class='glosslink'><sup>[?]</sup></span></a>. He went through the usual process, which the Swami could not tolerate. Tambiran thought that by his example, the visitors' devotion to the Swami would increase. The following day, before Tambiran returned from the town the Swami wrote on the wall in Tamil with a charcoal piece, "This is enough for this" and showed it to Tambiran at meal time. The latter could not understand it. The next day, the Swami added, "Filling the stomach" and showed it to Tambiran. Even then Tambiran did not stop. Only when the Swami went out at <i>pooja</i> time Tambiran realized that the Swami would not accept this service and gave it up.</p><p>
The people did not know who exactly the Swami was they merely referred to him as "Brahmana Swami" or "Gurumurtam Swami". After seeing that the Swami wrote on the wall for Tambiran they concluded that the Swami was a Tamilian, well-versed in Tamil. A little after this, the original name of the Swami got revealed in the following manner.</p><p>
Venkatarama Iyer was an official in the local taluka office. He was free till about eleven o' clock in the morning and made it a point to visit Gurumurtam every day and spend a couple of hours there. He was determined to find out the Swami's original name and asked Tambiran who confessed his ignorance; finally he told the Swami, "I won't leave this place without knowing Swami's real name ? whatever be the consequences even if I lose my job or starve." Saying this, he gave a piece of paper and a pencil<br></br>
to the Swami. As he was a good person, the Swami wrote in English "Venkataraman, <a href='http://benegal.org/ramana_maharshi/books/coll/cw033.html'>Tiruchuzhi</a>". Venkatarama Iyer could not make out "zhi" in the spelling. The Swami had a copy of <i>Periapuranam</i> which had hymns by Sundaramurthi on Sri Bhoominateswara. As the Swami had studied it at Madurai, he picked up that portion of the book and showed it to Venkatarama Iyer and thereby cleared his doubt. At that moment Tambiran was present and thus he got to know the Swami's original name.</p><p>
After about two months, Tambiran asked Nayanar to look after the Swami as he had to leave the town for about a week. But he never returned for nearly a year. Meanwhile, a few weeks after Tambiran left, Nayanar was summoned by the management of his <i>math</i> <a href='http://benegal.org/ramana_maharshi/books/coll/cw068.html#math'><span title='a meeting place and abode of sadhus ' class='glosslink'><sup>[?]</sup></span></a>. Hence he also had to leave Arunachala. The Swami was left without any attendant.</p><p>
This particular deficiency soon got covered. There was a devotee, Nagalingaswami at Arunachala. After his demise, one Palani Swami, a Malayalee stayed in his house. He would serve at the Vinayaka temple near the Ayyankulam street and then would partake of the offerings once a day even without adding any salt. Watching his devotion and service-mindedness Srinivasa Iyer, a village official of Eraiyur, said to him, "Why do you waste your life serving this deity of stone? At Gurumurtam there is a living god. Watching his <i>tapas</i> <a href='http://benegal.org/ramana_maharshi/books/coll/cw068.html#tapas'><span title='religious austerities' class='glosslink'><sup>[?]</sup></span></a> we are reminded of great devotees like Dhruva of whom we read in the <i>puranas</i>. You serve him and lead a blissful life. Presently there is none to look after him." Encouraged by these adulatory<br></br>
references to the Swami, Palaniswami went to Gurumurtam. By then, the Swami had been at that place for about five months. How could anyone fail to develop devotion to the Swami watching his state? Palaniswami thought, "This Swami is my refuge. Devotion to him will surely help me immensely," and began serving the Swami. To start with, he worshipped the stone Vinayaka also, but as his devotion towards the Swami increased, he thought, "It is because of my <i>pooja</i> of Vinayaka, that I have obtained this <i>guru</i>. Why continue with that <i>pooja</i> anymore?" From that day, he never left the Swami who was his all father, mother, <i>guru</i> and God!</p><p>
With the arrival of Palaniswami, the nuisance of the crowds lessened for the Swami. During his absence, Palani would lock the door from outside, leaving the Swami within. This arrangement helped the Swami a lot in his meditation. He lost all awareness of day and night, day of the week, east and west! Because of such severe austerity he became utterly weak and incapable of getting up and walking even a few steps. In such a state, he fainted once as he neared the door. He was not even aware that Palaniswami caught hold of him and prevented him from hurting himself. As his intake of food was almost nothing the normal body functions got badly disturbed.</p><p>
An interesting incident occurred once, which demonstrates the utter detachment of the Swami. In the garden close to Gurumurtam there were tamarind trees. Some old thieves, no longer capable of undertaking arduous jobs, thought of stealing tamarind from the trees.</p><p>
There was no one around except the Swami who was alone without his attendant. The thieves saw him and apprehended that he might watch them and inform others. One of the thieves said to the other, "This man sits motionless with his eyes closed and does not utter a single word. Let us pour some cactus juice in his eyes and see if he reacts." Yet the Swami did not move or say anything. He seemed to be completely unconcerned about what happened either to his body or to the tamarind trees. The thieves were astonished at this extraordinary self control of the Swami and told themselves "Let us leave him alone and get on with our job."</p><p>
The Swami stayed at Gurumurtam for a year and a half. People always used to go there and disturb the Swami's <i>tapas</i> <a href='http://benegal.org/ramana_maharshi/books/coll/cw068.html#tapas'><span title='religious austerities' class='glosslink'><sup>[?]</sup></span></a>. Close to Gurumurtam was a mango grove whose owner, Venkataramana Naicker invited the Swami to stay in his garden so that he could be in peace. He also assured the Swami that nobody would be allowed to visit him without his permission.</p><p>
At this request, the Swami, and with him Palaniswami also, moved over in April-May of 1898. Two platforms were erected for them amidst the mango trees and there both of them lived, like watchmen.</p><p>
</p><HR></HR>
<b>Referred Resources:</b><br></br>
<a href='http://benegal.org/ramana_maharshi/books/coll/cw033.html'>Tiruchuzhi</a><br></br>
<div class='links'><b>OTHER LINKS</b>:<br></br><b>Links to letters:</b><br></br><a href='http://benegal.org/ramana_maharshi/books/letters/letter189.html'>Appar: (Chapter 189: Appar (A Saint)</a> <br></br><a href='http://benegal.org/ramana_maharshi/books/letters/letter111.html'>Nayana: (Chapter 111: Divine Visions</a> <br></br><a href='http://benegal.org/ramana_maharshi/books/letters/letter049.html'>Samadhi: (Chapter 49: What is Samadhi</a> <br></br><a href='http://benegal.org/ramana_maharshi/books/letters/letter138.html'>Samadhi: (Chapter 138: Samadhi</a> <br></br><a href='http://benegal.org/ramana_maharshi/books/letters/letter163.html'>Samadhi: (Chapter 163: Six Kinds of Samadhis</a> <br></br><b>Links to rl:</b><br></br><a href='http://benegal.org/ramana_maharshi/books/rl/rl011.html'>Ayyankulam: (Chapter 11: The Goal</a> <br></br><a href='http://benegal.org/ramana_maharshi/books/rl/rl014.html'>1897: (Chapter 14: The Kingdom of <i>Yoga</i></a> <br></br><a href='http://benegal.org/ramana_maharshi/books/rl/rl005.html'>Periapuranam: (Chapter 5: Earlier Attachment</a> <br></br><a href='http://benegal.org/ramana_maharshi/books/rl/rl016.html'>1898: (Chapter 16: Victorious <i>Yoga</i></a> <br></br><a href='http://benegal.org/ramana_maharshi/books/rl/rl022.html'>Nayana: (Chapter 22: Ganapati Muni</a> <br></br><b>Links to sp:</b><br></br><b>Links to gems:</b><br></br><br></br></div>annamalaihttp://www.blogger.com/profile/02700796914802815318noreply@blogger.com0tag:blogger.com,1999:blog-4614136166624019627.post-71066533011440082002007-06-03T02:45:00.014-07:002007-06-20T02:20:29.460-07:0016. VICTORIOUS YOGA<p>"IT is nearing dusk. He is not at the playground. It seems that he did not go to the school. Nor has he returned home. Where has Venkataraman gone without informing anyone? Maybe he left for Manamadurai at being scolded for neglecting his studies. There was nothing special about the scolding beyond what was being said usually," so thought Subbu Iyer and Nagaswami and made enquiries of friends and acquaintances. They did not know what to do. At last they noticed the letter left behind by Venkataraman in Nagaswami's trunk. It was confirmed that he left for an undisclosed destination how to search for him? They felt that they should at least inform people at Manamadurai, which they did the same day (29-8-1896) by telegram. The news came as a shock to Alagamma and her brother-in-law Nelliappa Iyer. This was a major shock for Alagamma within five years of her husband's passing away.</p><p>
Several thoughts crossed their minds could Nagaswami have scolded Venkataraman for neglecting his studies, even if it were so what was wrong with it? Could Subbu Iyer's wife have harassed him with a lot of household chores? But she was not that type at all. Did the school teacher warn him that he might not get through his examinations. Comments flew past on these lines. But was this all true? When the call of the Supreme comes,<br></br>
it becomes irresistible and no worldly attachment can even come in the way. Venkataraman had no such attachment, all that he was interested in was lying in the lap of his Father. How could such a one stay at home?</p><p>
The people from Manamadurai went to Madurai to join the search but to no avail. "After all, he has taken three rupees, as soon as that money is spent he is bound to come home," so they tried to console Alagamma. Days, weeks, months passed by but the boy did not return. The days of consolation also ended.</p><p>
A rumour reached them that Venkataraman had joined a drama troupe at Tiruvananthapuram. Nelliappa Iyer went there to make enquiries, but it was a futile exercise. Not satisfied with his efforts, Alagamma herself went there. At a street corner she saw someone of the same physique as Venkataraman but could not catch up with him. Unsuccessful, Alagamma returned home.</p><p>
In due course, Nagaswami passed his examination and joined the Registrar's office as a clerk. His wife also joined him. And seeing her son settle down, Alagamma was to an extent satisfied and her sorrow receded into the background.</p><p>
On 1 May 1898 Subbu Iyer passed away at Madurai.</p><p>
Nelliappa Iyer and others went to Madurai and after the funeral ceremonies Nelliappa Iyer stayed back for a short time. One afternoon, a <a href='http://benegal.org/ramana_maharshi/books/coll/cw033.html'>Tiruchuzhi</a> youth ran into the house excitedly announcing, "Venkataraman's whereabouts are now known. He is at Tiruvannamalai and he is a famous <i>sadhu</i> <a href='http://benegal.org/ramana_maharshi/books/coll/cw068.html#sadhu'><span title='an ascetic or one who has renounced the world in quest of liberation ' class='glosslink'><sup>[?]</sup></span></a> there." In utter disbelief, the family asked him, how he came to know about that. He replied: "I had been to the<br></br>
Tirugnanasambandar <i>math</i> <a href='http://benegal.org/ramana_maharshi/books/coll/cw068.html#math'><span title='a meeting place and abode of sadhus ' class='glosslink'><sup>[?]</sup></span></a> here. One Annamalai Tambiran of a <i>math</i> <a href='http://benegal.org/ramana_maharshi/books/coll/cw068.html#math'><span title='a meeting place and abode of sadhus ' class='glosslink'><sup>[?]</sup></span></a> at Tiruvannamalai was describing with great devotion, a youthful sannyasi at Tiruvannamalai. He knew me because of some properties belonging to their <i>math</i> <a href='http://benegal.org/ramana_maharshi/books/coll/cw068.html#math'><span title='a meeting place and abode of sadhus ' class='glosslink'><sup>[?]</sup></span></a> in the vicinity of our place. He recognised me and said, `The young <i>sannyasi</i> belongs to your place' I, in return asked him who the sannyasi was. He said, `Tiruchuzhi Venkataraman that is what he wrote on a piece of paper.' As soon as I heard it, I ran up to this place."</p><p>
On hearing this, Nelliappa Iyer, along with Narayanaswami Iyer, a distant relative, went to Tiruvannamalai. That was the period when the Swami was staying in the mango-grove of Venkataramana Naicker, and he refused to grant permission to them to visit the Swami saying, "He is a <i>mouni</i>, you should not go and disturb him on any account." Nelliappa Iyer pleaded, "At least, let us have a glimpse of him," Naicker did not relent. Finally, Nelliappa Iyer begged, "I will give a note. Please show it to your Swami and allow us to go in, only if he agrees." Naicker yielded. Nelliappa Iyer wrote: "Manamadurai pleader, Nelliappa Iyer seeks an audience." The paper had the handwriting of Nagaswami on the reverse, the paper belonged to the Registrar's office. The Swami saw the note and concluded that Nagaswami was employed. He consented to see them. Nelliappa Iyer entered the grove.</p><p>
It was true. He was their boy. The dust covered-body appeared repulsive. Several emotions flooded Nelliappa Iyer, he was glad at finding their boy, sad at his unkempt<br></br>
appearance, happy at his being so eminent, moved at his being in such a pitiable state. As the Swami was a <i>mouni</i>, Nelliappa Iyer told Naicker and Palaniswami?</p><p>
I am happy that a boy of our family has reached such an exalted state. But he need not expose himself to the elements in this manner there is a huge support for him back home, he need not suffer like this. He need not forsake his path or become a householder. He can continue to be a <i>sadhu</i> <a href='http://benegal.org/ramana_maharshi/books/coll/cw068.html#sadhu'><span title='an ascetic or one who has renounced the world in quest of liberation ' class='glosslink'><sup>[?]</sup></span></a> amidst his relatives, I shall arrange all facilities for that. There is the <i>samadhi</i> of a <i>mahatma</i> <a href='http://benegal.org/ramana_maharshi/books/coll/cw068.html#mahatma'><span title=' a lofty soul; highly spiritual person; master in tune with the infinite ' class='glosslink'><sup>[?]</sup></span></a> at Manamudarai. If the Swami does not wish to stay at home he may reside there. I will take care of him and ensure that he is not at all disturbed.</p><p>
All arguments were fruitless. The Swami sat motionless like a rock to such an extent that Nelliappa Iyer began to doubt whether he heard them or whether he was their boy at all! Yet the trials continued for about five or six days.</p><p>
"The boy has completely changed ? he does not like our words," thought Nelliappa Iyer. Narayanaswami Iyer became angry and wanted to forcibly take away the boy. As he approached the Swami with this intention he felt a burning sensation all over his body. Then he backed out and thought enough was enough. They then decided to return home and inform Alagamma of what had happened. They gave her the comforting news that it was indeed their boy whom they met and the disconcerting news that he refused to return home.</p><p>
Alagamma was not satisfied and said to Nagaswami, "Would he have returned empty-handed if the boy had been his? Would he not have forcibly brought him? Let us<br></br>
go ourselves." But Nagaswami pleaded that it would not be possible for him to obtain leave from the office.</p><p>
After staying at the grove for six months, the Swami felt it advisable to shift, as with frequent visitors the garden might get spoilt. Thus he moved to Arunagirinathar temple.</p><p>
Arunagirinathar is reputed to be the <i>linga</i> consecrated by Adi Sankara. This temple is to the west of Ayyankulam tank. The Swami moved there sometime in August-September, 1898.</p><p>
During his stay at the Gopura Subrahmanyalaya, which was before his moving to Gurumurtam, the Swami had to beg for food only once. That was when he declined the food offered by a pious lady who usually offered food to <i>sadhus</i>. He went to a house near the temple and clapped his hands. The lady of the house, Muthamma, recognised him, took him inside and served him good food. She felt that the Swami resembled her son who had just passed away. During his stay at Gurumurtam, the Swami did not have to go out to beg. Several people would bring food and offer it to him. While at the mango grove nobody was allowed to enter it and offer food. Palaniswami would beg for food either at Kilnathur or Arunachala and bring it. Possibly, the Swami now felt like begging for food himself again and wanting to be all alone asked Palaniswami to go his way. But Palaniswami returned to the Swami the same evening. Where could he go? How could he live apart from the Swami?</p><p>
Within one month, the Swami moved again as the crowds were too much to bear. He went to the Arunachala temple and stayed in the Western tower. But the crowd did not leave him alone either.</p><p>
To the northwest of Arunachala there is a hillock, Pavalakundru. It is a part of Arunachala and some say it is the foot of Arunachala. There is a temple of Siva, a water spring and a cave on the hill. Gautama, the <i>rishi</i> <a href='http://benegal.org/ramana_maharshi/books/coll/cw068.html#rishi'><span title='sage (see also maharshi)I ' class='glosslink'><sup>[?]</sup></span></a>, did penance here say some. At the foot of the hill is a monastery.</p><p>
The Swami lived in the temple or the cave. Whether Palaniswami was there or not, for the fun of it, he would go out into the town to beg. As he was the silent one he would simply halt at a house and clap. On the appearance of someone at the door he would show his cupped hands, receive whatever was dropped in it and pass by the street eating the food. He was not concerned at whoever watched him. Those who visited the Swami at his place would be surprised at this behaviour. Swami described the act of begging thus: "As the begging was voluntary there was no feeling of humiliation, one did not care even for the status of an emperor. It was all enjoyable."</p><p>
During the Christmas vacation of 1898 Alagamma reached Arunachala, along with her son, Nagaswami. Learning that the Swami was at Pavalakundru the mother and son went there. The Swami was lying on a rock and facing the east. Notwithstanding the matted locks, elongated nails, dust-laden face or the loin cloth the mother immediately recognised her son. She broke down, coaxed and begged her son to return home. The Swami neither spoke nor moved. She entreated him in many ways, recounted to him her tribulations, and pleaded with him but the Swami did not utter a single word or yield. The following day, she visited him at which time he was<br></br>
surrounded by some people. She narrated her sorry story to them. They were moved and one among them, Pachaiappa Pillai, intervened and asked the Swami to have some consideration for the mother and at least give a reply to satisfy her. He gave him a piece of paper and pencil and asked him to write out the reply at least, instead of being silent. The Swami accepted the argument and wrote thus:</p><p>
<p class='example2'><br></br>
The Ordainer controls the fate of souls in accordance with their past deeds their <i>prarabdhakarma</i>. Whatever is destined not to happen will not happen -- try how hard you may. Whatever is destined to happen will happen, do what you may to stop it. This is certain. The best course, therefore, is for one to be silent.</p><p>
From <i>Self Realization</i> by B.V. Narasimha Swami <br></br>
</p>This was the first <i>upadesa</i> of the Swami. But at that time, the mother would have been disturbed at this <i>upadesa</i>. They had no alternative but to return as Nagaswami's vacation was drawing to a close. "Was it for this that I waited? This is all I am destined for," thought Alagamma and reluctantly left Arunachala.</p><p>
Some generations earlier, a renunciate had come seeking alms to the house of one of Sundaram Iyer's ancestors. He could not get any food and incensed at this indifference, cursed the family, "At least one member of your family will have to beg for food like me in each generation."</p><p>
For three generations by then that curse (or was it a blessing?) had come true. For us, that is a blessing truly, otherwise how could we have a redeemer like Ramana Bhagavan?</p><p>
</p><HR></HR>
<b>Referred Resources:</b><br></br>
<a href='http://benegal.org/ramana_maharshi/books/coll/cw033.html'>Tiruchuzhi</a><br></br>
<div class='links'><b>OTHER LINKS</b>:<br></br><b>Links to letters:</b><br></br><a href='http://benegal.org/ramana_maharshi/books/letters/letter102.html'>Alagamma: (Chapter 102: Mother Alagamma</a> <br></br><a href='http://benegal.org/ramana_maharshi/books/letters/letter116.html'>prarabdha: (Chapter 116: Prarabdha (Fate)</a> <br></br><b>Links to rl:</b><br></br><a href='http://benegal.org/ramana_maharshi/books/rl/rl031.html'>Alagamma: (Chapter 31: Alagamma</a> <br></br><a href='http://benegal.org/ramana_maharshi/books/rl/rl032.html'>Alagamma: (Chapter 32: The Mother's <i>Nirvana</i></a> <br></br><a href='http://benegal.org/ramana_maharshi/books/rl/rl015.html'>Palaniswami: (Chapter 15: <i>Yoga Siddhi</i></a> <br></br><a href='http://benegal.org/ramana_maharshi/books/rl/rl011.html'>Ayyankulam: (Chapter 11: The Goal</a> <br></br><a href='http://benegal.org/ramana_maharshi/books/rl/rl010.html'>1896: (Chapter 10: The Great Journey</a> <br></br><a href='http://benegal.org/ramana_maharshi/books/rl/rl006.html'>1896: (Chapter 6: Rebirth</a> <br></br><a href='http://benegal.org/ramana_maharshi/books/rl/rl015.html'>Tambiran: (Chapter 15: <i>Yoga Siddhi</i></a> <br></br><a href='http://benegal.org/ramana_maharshi/books/rl/rl015.html'>Gurumurtam: (Chapter 15: <i>Yoga Siddhi</i></a> <br></br><b>Links to sp:</b><br></br><b>Links to gems:</b><br></br><br></br></div>annamalaihttp://www.blogger.com/profile/02700796914802815318noreply@blogger.com0tag:blogger.com,1999:blog-4614136166624019627.post-19394763581266382152007-06-03T02:45:00.013-07:002007-06-20T02:20:21.955-07:0017. PREPARATION<p>DID Venkataraman who attained Self knowledge at Madurai itself need any further initiation or penance, ask some. The saint-composer Thyagaraja also questioned, "Did one who knew that he was not the body need any <i>japa</i>?" For such a one who had no desires, any penance cannot be for any selfish reason. So, it is implied that the penance of such a one can have some other meaning.</p><p>
"One with the knowledge of Brahman must be Brahman itself." Yet in this illusory world his physical body was very much visible, it was performing some functions. Hence for a liberated being there might be no <i>karma</i> <a href='http://benegal.org/ramana_maharshi/books/coll/cw068.html#karma'><span title='action, work, deeds; also fruits of action accumulating in three ways as sanchita, prarabdha, and agami ; destiny ' class='glosslink'><sup>[?]</sup></span></a> but his body did not escape the efforts of <i>karma</i> <a href='http://benegal.org/ramana_maharshi/books/coll/cw068.html#karma'><span title='action, work, deeds; also fruits of action accumulating in three ways as sanchita, prarabdha, and agami ; destiny ' class='glosslink'><sup>[?]</sup></span></a>.</p><p>
All liberated beings may not be involved in family affairs. Some like Janaka ruled the land, yet some others like Dattatreya acted as teachers to seekers. Those appointed to be teachers needed certain credentials, they had to have practice, knowledge and oratorical skill. Without these, their position would not have the imprimatur of the cosmic force. Did not Sri Ramakrishna say, "People will accept the orders proclaimed through public announcements only if they are made by one authorized by government to do so."</p><p>
For acquiring all these and to occupy the position of a teacher, time and practice are needed. One can see such<br></br>
stages of preparation in the lives of every prophet. After acquisition of Self knowledge Jesus spent forty days in seclusion. Everyone is familiar with the experience of the Buddha. Mohammed became a recluse in mountain caves.</p><p>
Such being the case, why doubt the need for a period of preparation to those divine beings in human form who were to become World Teachers?</p><p>
The moment <i>Sakti</i> entered Venkataraman it was decreed that the body was meant for the world. Hence it had to be prepared for the prescribed duty in seclusion. Likewise, it had to sever all family ties which were opposing forces and also move to a distant place ? Arunachala. For every atom of the body to be filled with <i>Sakti</i> and be ready for the benefit of humanity, time was needed. It was due to the inspiration of that <i>Sakti</i> that Swami's body abided in the <i>atma</i> and did not even look at the world or people; speech also got internalized.</p><p>
Nobody, except those great ones with divine eyes, can ever know what <i>chakras</i> were pierced, what occult powers accumulated in that body during that period. Hence, no one can describe these events when they were actually going on. By the time it came to the practical world, the body was not the same. It was the body of Parameswara, every atom of it was sacred, powerful. Having said that Arunachala was the <i>guru</i> of preparation let us now turn towards mundane activities.</p><p>
It was at the mango grove of Venkatarama Naicker near Gurumurtam that the Swami's activities in the form of teachings commenced.</p><p>
During the period of intense preparation the Swami's power of speech receded, and when he resumed speaking it was difficult. All that the Swami could do was to utter a few words to Palaniswami, his attendant.</p><p>
Uddandi Nayanar came to know that the Swami had knowledge of Tamil. Thereupon he begged him to give him some <i>upadesa</i>. By then the Swami was not familiar with any scriptural literature, whereas Uddandi Nayanar had already read a lot of it what he looked forward to was some teaching born out of experience. As if to suit him, the Swami wrote the instructions on scraps of paper. Nayanar retained them until his last days, as precious treasures. He recited them with the reverence reserved for the <i>mahavakyas</i>.</p><p>
This was how Uddandi Nayanar became the Swami's first disciple. The instructions of the Swami were lost. Possibly they were specific to that person. But this would scarcely be sufficient for a World Teacher. <i>Sakti</i> would certainly provide him an opportunity to acquire knowledge of the sastras.</p><p>
Tambiran would constantly be singing <i>Thevarams</i> or <i>Tiruppugazh</i>, which were a treasure house of spiritual thoughts by listening to him the Swami had by then become familiar with them.</p><p>
Palaniswami could not read well but was interested in doing so. He took great pains in reading the Tamil spiritual texts borrowed from the Nagalingaswamy Library in the town. He could read with great difficulty but could not understand. Sympathizing with him the Swami would<br></br>
go through the texts in a short time and explain them in easy language to Palaniswami. The Swami was intelligent, he had the experience of Reality and was capable of memorizing the terminology. Thus because of Palaniswami the Swami became familiar with the Tamil texts of <i>Kaivalya Navaneetham, Vasishtam</i>, <i>Viveka Choodamani</i> and the like. Palaniswami became the second disciple of the Swami.</p><p>
The Swami never initiated anyone. But it was said that by his look or appearance in their dreams and touching them on the head or heart he had granted initiation to some. His <i>upadesa</i> consisted mostly in the replies he gave to the questions of seekers. Each one would come to know by his experience whether the Swami accepted him as a disciple. For them there was never any doubt. But there was never any practice of formally accepting anyone as a disciple or initiating with a <i>mantra</i> or some such thing.</p><p>
By then <i>Sakti</i> had provided sufficient book-<br></br>
knowledge to the Swami, it remained for him to assume his role. But to become a World Teacher a seat was necessary and we shall now see how it was provided.</p><p>
</p><HR></HR>
<b>Referred Resources:</b><br></br>
<div class='links'><b>OTHER LINKS</b>:<br></br><b>Links to letters:</b><br></br><a href='http://benegal.org/ramana_maharshi/books/letters/letter111.html'>Nayana: (Chapter 111: Divine Visions</a> <br></br><a href='http://benegal.org/ramana_maharshi/books/letters/letter048.html'>japa: (Chapter 48: Japa, Tapa and the Like</a> <br></br><a href='http://benegal.org/ramana_maharshi/books/letters/letter116.html'>prarabdha: (Chapter 116: Prarabdha (Fate)</a> <br></br><b>Links to rl:</b><br></br><a href='http://benegal.org/ramana_maharshi/books/rl/rl015.html'>Palaniswami: (Chapter 15: <i>Yoga Siddhi</i></a> <br></br><a href='http://benegal.org/ramana_maharshi/books/rl/rl015.html'>Tambiran: (Chapter 15: <i>Yoga Siddhi</i></a> <br></br><a href='http://benegal.org/ramana_maharshi/books/rl/rl015.html'>Gurumurtam: (Chapter 15: <i>Yoga Siddhi</i></a> <br></br><a href='http://benegal.org/ramana_maharshi/books/rl/rl022.html'>Nayana: (Chapter 22: Ganapati Muni</a> <br></br><b>Links to sp:</b><br></br><b>Links to gems:</b><br></br><a href='http://benegal.org/ramana_maharshi/books/gems/gem011.html'>destiny: (Chapter 11: Fate and Freewill</a> <br></br><br></br></div>annamalaihttp://www.blogger.com/profile/02700796914802815318noreply@blogger.com0tag:blogger.com,1999:blog-4614136166624019627.post-51312387639130415832007-06-03T02:45:00.012-07:002007-06-20T02:20:14.546-07:0018. THE PEERLESS HILL<p><i>"WHEN Ganapati said, "Mother is mine" and sat on the lap of Parvati, Kumara retorted, "Never mind, Father is mine" and got on to Siva's lap and was kissed by him on the head. Of this Kumara who pierced (with his lance) the Krauncha hill, Ramana is a glorious manifestation."</i></p><p>
<i> Ramana Gita. 18.9</i><br></br>
AROUND March 1899, the Swami left Pavalakundru and ascended Arunachala. It is entirely appropriate that the son who abides in Reality should get on to the lap of his Father in his natural state!</p><p>
Legend has it that Easwara resided in Arunachala<i> </i>in four forms. The first was the dazzling form without a beginning or an end causing amazement to Brahma and Vishnu, the second was the <i>linga</i> form of Arunachaleswara, the third Arunagiri and the fourth Arunagiri yogi<i> </i>in <i>siddha</i> <a href='http://benegal.org/ramana_maharshi/books/coll/cw068.html#siddha'><span title='one endowed with supernatural powers and capable of performing miracles; one who has accomplished the end ' class='glosslink'><sup>[?]</sup></span></a> form.</p><p>
Arunachala is of brilliant light, yet it appears in brick red colour as a stone with not much of vegetation. The hill is noted to be very ancient originating much earlier than the Himalayas.</p><p>
It is said by geologists that the hill was formed during the period when the earth, then a ball of fire, was cooling<br></br>
down and solidifying as stone and that it was part of the Lemuria which submerged in the Indian Ocean. For this reason it would appear that this hill is at the centre of the earth as mentioned by the <i>puranas.</i></p><p>
For those interested in performing penance, the hill offers many suitable places. Standing behind the western tower of the Arunachala Temple one notices a path to the top of the hill. While climbing along this path one may observe several caves, shrines and the like suitable for performing meditation. One occasionally comes across springs of fresh mineral water sparkling in the rays of the sun like liquid gold and making rumbling noises like musical notes. Along this path are several trees which give ample shade, the groves also are good places for <i>tapas</i> <a href='http://benegal.org/ramana_maharshi/books/coll/cw068.html#tapas'><span title='religious austerities' class='glosslink'><sup>[?]</sup></span></a>. As one ascends the hill and heads towards the east one beholds the Arunachala Temple and to its east, the town. To the east of the town lies the <i>Ayyankulam</i> tank (also known as <i>Indra</i> <a href='http://benegal.org/ramana_maharshi/books/coll/cw068.html#Indra'><span title='the Lord of the devas; the first student of Brahma Vidya; the Divine Mother was his teacher ' class='glosslink'><sup>[?]</sup></span></a> <i>teertham</i>). Surrounding the tank one notices fields and orchards, at the distant horizon are rows of hills bringing together the earth and the sky-all of which provide a picturesque setting. Therefore, those not of a particularly religious bent of mind also ascend the hill to witness the splendour of nature, obtain relief from daily cares and get peace and happiness. Those with an other-worldly attitude look at that personification of Easwara and either sing its praise or fall into meditation and obtain peace.</p><p>
<b>SADGURUSWAMI CAVE:</b></p><p>
Near the foot of the hill lies a cave. Though in a dilapidated state, during the period under consideration<br></br>
some people stayed there. A Malayali Yogi lived there at one time and in his memory, his disciples began describing the cave as Sadguru Swami cave. There is a temple a little above the cave. Actually it is also a cave but people use it as a temple. It is known as <i>Guha Namasivaya Temple</i> after Guha Namasivaya, a Veerasaiva<i> </i>devotee, belonging to Srisailam. Both he and Virupaksha Deva, another devotee, reached Arunachala and settled in these caves; hence the caves are named after them.</p><p>
<b>VIRUPAKSHA CAVE:</b></p><p>
This most important cave on the mountain is further up. Its shape resembles the syllable "Om" and it is said that as the wind enters the cave, the sound "Om" becomes audible. Close to the cave is a water spring. The <i>samadhi</i> of Virupaksha is there. Those following the Veerasaiva creed ran a <i>math</i> <a href='http://benegal.org/ramana_maharshi/books/coll/cw068.html#math'><span title='a meeting place and abode of sadhus ' class='glosslink'><sup>[?]</sup></span></a> there. At about the commencement of the twentieth century a law suit was going on and neither of the contending parties bothered about the <i>math</i> <a href='http://benegal.org/ramana_maharshi/books/coll/cw068.html#math'><span title='a meeting place and abode of sadhus ' class='glosslink'><sup>[?]</sup></span></a>. Hence anyone could stay there without any hindrance. This became the<i> </i>Swami<i>'</i>s residence until he left for Skandasramam in 1915-1916.</p><p>
Years after the Swami settled down at Virupaksha cave the question of ownership of the <i>math</i> <a href='http://benegal.org/ramana_maharshi/books/coll/cw068.html#math'><span title='a meeting place and abode of sadhus ' class='glosslink'><sup>[?]</sup></span></a> was settled by the court. The head of the <i>math</i> <a href='http://benegal.org/ramana_maharshi/books/coll/cw068.html#math'><span title='a meeting place and abode of sadhus ' class='glosslink'><sup>[?]</sup></span></a> in whose favour it was decreed appointed an agent, whose meagre income was from the donations of the visitors to the <i>math</i> <a href='http://benegal.org/ramana_maharshi/books/coll/cw068.html#math'><span title='a meeting place and abode of sadhus ' class='glosslink'><sup>[?]</sup></span></a>. But he hit upon the idea of collecting a fee from visitors during Krittikai. Many could not pay this fee and went back. The Swami got to know this and felt that those who<br></br>
wished to have his<i> darshan</i> were being unfairly taxed. He therefore left the cave and sat beneath a tamarind tree opposite the cave. But the agent began levying the fee even on the approach to the tree. The Swami came to know about this and as he had no compelling reasons to reside there, moved to Guhanamassivaya cave. The agent then realised that the visitors came to have a <i>darshan</i> of the Swami and not to see the cave or the <i>math</i> <a href='http://benegal.org/ramana_maharshi/books/coll/cw068.html#math'><span title='a meeting place and abode of sadhus ' class='glosslink'><sup>[?]</sup></span></a>. Having done so, he begged of the Swami to reside at the Virupaksha cave which he did.</p><p>
<b>MULAIPAL TEERTHAM, MANGO TREE CAVE (CHUTHAGUHA):</b></p><p>
Opposite the Virupaksha cave towards the north, was the <i>Mulaipal teertham</i>. (milk spring) which always had copious sweet water. Legend has it that the water at Guhanamassivaya cave sprang from the big toe of Siva and that this spring arose from the breast of Ambika. Near this was a mango tree at the foot of which arose a cave. Hence it came to be known as Mango tree cave. During summer months at the Virupaksha cave, there was no breeze and no water and as the place was pretty warm, two devotees, Ramanujacharya and Rangacharya modified the Mango tree cave and made it habitable for the Swami during the summer.</p><p>
<b>SKANDASRAMAM:</b></p><p>
Further up beyond the Virupaksha cave was a perennial spring with clear, sweet water. The Swami's devotees felt it could serve as a residence for him. In 1915-1916 they cleaned and levelled the ground and built a house with trees all round. The coconut and<br></br>
mango trees provided a picturesque setting and any beholder was pleased at its sight. It was as if it was the heart of Arunachala. The building had a kitchen and a living area with a verandah in front. The devotee who started it all was Kandaswami. The <i>ashram</i> came to be known as Skandasramam because of the disciple and the belief of several devotees that the Swami was an incarnation of Skanda.</p><p>
Wherever he stayed there was no dearth of food for the Swami. The increasing numbers of devotees were always anxious to fetch and offer food to him wherever he stayed. If it became inevitable, Palaniswami, the faithful attendant, went into the town and begged for food. Palaniswami was joined by some others who were eager to serve the Swami<i></i>, one among them would go into the town and collect food.</p><p>
</p><HR></HR>
<b>Referred Resources:</b><br></br>
<div class='links'><b>OTHER LINKS</b>:<br></br><b>Links to letters:</b><br></br><b>Links to rl:</b><br></br><a href='http://benegal.org/ramana_maharshi/books/rl/rl027.html'>Ramana Gita: (Chapter 27: Sri Ramana Gita</a> <br></br><a href='http://benegal.org/ramana_maharshi/books/rl/rl015.html'>Palaniswami: (Chapter 15: <i>Yoga Siddhi</i></a> <br></br><a href='http://benegal.org/ramana_maharshi/books/rl/rl011.html'>Ayyankulam: (Chapter 11: The Goal</a> <br></br><a href='http://benegal.org/ramana_maharshi/books/rl/rl027.html'>1915: (Chapter 27: Sri Ramana Gita</a> <br></br><b>Links to sp:</b><br></br><b>Links to gems:</b><br></br><br></br></div>annamalaihttp://www.blogger.com/profile/02700796914802815318noreply@blogger.com0tag:blogger.com,1999:blog-4614136166624019627.post-58474320516477857062007-06-03T02:45:00.011-07:002007-06-20T02:20:06.944-07:0019. COMMENCEMENT OF INSTRUCTIONS<p>AFTER the<i> </i>Swami moved over to the Virupaksha cave his visitors increased. All kinds of people visited him-<br></br>
the seekers, the unlettered as well as the learned. Though the Swami did not teach anything, the mere fact that he was taking cognisance of what was going on around was enough to draw people who naturally assumed that such an embodiment of<i> tapas</i> was bound to have great wisdom. Those interested in spirituality and <i>yoga</i> approached the Swami<i> </i>with their doubts. It was natural for the merciful Swami to respond to them. Yet, in order to teach in a manner intelligible to them, it was necessary for the Swami to have an acquaintance with the accepted terminology as laid down in traditional texts. It was also necessary to explain matters in a manner that would enable the listeners to understand and practise them. For this purpose it became necessary to have a look at the Sastras, not for himself but for the sake of others. Though established in "That from which the mind and word turn back," in order to explain about That, employment of words was unavoidable. For this reason also the Swami<i> </i>had to consult scriptural texts.</p><p>
One of those who came to serve the Swami after he reached the Virupaksha cave was Gambhiram<i> </i>Seshayya, municipal overseer. Right from 1900 he was a regular visitor to the Swami. He was a Rama <i>bhakta</i> <a href='http://benegal.org/ramana_maharshi/books/coll/cw068.html#bhakta'><span title='a devotee' class='glosslink'><sup>[?]</sup></span></a> who constantly chanted Rama's name. He looked upon himself as a servant of the Swami and swept the cave regularly. As he had interest in <i>yoga</i> he studied <i>Rajayoga</i> of Swami Vivekananda and other texts; he also studied the <i>Rama Geeta</i> in English but he could not master them. As his knowledge of Sanskrit was poor he had a large number of doubts-in order to get them cleared, he would bring those texts to the Swami, who read them and wrote down their substance in Tamil on small pieces of paper. Thereupon Seshayya would raise further questions for which also the Swami gave answers in writing.</p><p>
Seshayya preferred the <i>ashtanga yoga marga</i> whereas the Swami advocated the path of enquiry. The former also attached great importance to <i>pranayama</i> <a href='http://benegal.org/ramana_maharshi/books/coll/cw068.html#pranayama'><span title='breath control' class='glosslink'><sup>[?]</sup></span></a>. The Swami realised that it would not do to convert such a one suddenly to his way. So while he clarified the points of Vivekananda's <i>Yoga</i> he also stressed the importance of the ultimate goal. <i>Yoga</i> practice was for the purpose of achieving concentration, whereas the Self could be experienced only after the mind was eliminated. If the Self was experienced what further need was there for the mind?</p><p>
The bundles of papers written by the Swami belonged to the years 1900, 1901 and 1902. Those bundles lay in Seshayya's house who wrote down their contents in a small note book. After his passing away, his brother Krishnayya<br></br>
collected them all and gave them to Sri Natanananda who rewrote them in the question and answer format and published them as <i>Vichara Sangraha</i> (<i>Spiritual Instruction</i>) in Tamil. This was translated into Telugu by Swami Pranavananda and into English under the title <i>Self enquiry</i>. In <i>Vichara Sangraha</i> the Swami also showed how <i>ashtanga yoga</i> could be used as a help to the path of enquiry.</p><p>
Similarly, a <i>pandit</i> from Chidambaram brought Sankaracharya's <i><a href='http://benegal.org/ramana_maharshi/books/coll/cw056.html'>Vivekachoodamani</a> </i> in Sanskrit. By then a poetic Tamil translation of the book was available and brought by Palaniswami. At their insistence the Swami put it in Tamil prose for which the Sanskrit book was helpful.</p><p>
Uddandi Nayanar who left the Swami while he stayed at Gurumurtham could not return for seven years, till 1904. He offered his entire savings of one hundred rupees as <i>gurudakshina</i> to the Swami<i> </i>who, while appreciating the devotion of the disciple, declined the offer as he would have nothing to do with money. Uddandi Nayanar was insistent and left the amount with Gambhiram Seshayya, who was then looking after the affairs of the <i>ashram</i> and requested him to use the money for any purpose approved by the Swami. For several years the money was not utilised. Once, while cleaning up the Virupaksha cave the manuscript (of <i>Vivekachoodamani</i>) was noticed. Seshayya's nephew, Krishnayya, prevailed upon the Swami<i> </i> to complete the text. It was a free translation of the Sanskrit original and the Swami<i> </i> added a preface containing the essence of the work. The book was printed with the money donated by Uddandi Nayanar.</p><p>
Alongside the writing activity the study of Vedanta was also going on. On the hill there was a <i>sadhu</i> <a href='http://benegal.org/ramana_maharshi/books/coll/cw068.html#sadhu'><span title='an ascetic or one who has renounced the world in quest of liberation ' class='glosslink'><sup>[?]</sup></span></a> Padmanabha Swami known as Jataswami who had a number of books on Mantra sastra<i>, </i> Ayurveda, Vedanta Sastra and several other Sanskrit works. The Swami would visit Jataswami's residence to study them. One reading was sufficient for him to grasp the contents as well as to remember them. The Swami also discussed these topics with <i>pandits</i> and thus acquired a knowledge of scriptural texts. Even experts in various sastras would visit him to get some points clarified.</p><p>
Thus the Swami picked up Sanskrit, Telugu and Malayalam by speaking to various persons in those languages. To start with he learnt by mere hearing, but in course of time he began learning through a study of books which enabled him to acquire a good command of all these languages.</p><p>
Though a scholar himself, the Swami did not approve of mere sastraic knowledge. He expressed his views in this regard both in the Anubandham of <i>Ulladu Narpadu</i> (<i>Reality in Forty verses</i>-Supplement) and <i>Ramana Gita</i>, as follows:</p><p>
<p class='example3'> The unlettered are easier saved than those who are learned but unsubdued. The unlettered are free from the clutches of the demon Pride, they are free from the malady of many whirling thoughts and words; they are free from the mad pursuit of wealth, they are free from many, many ills. -Verse 36. <i><a href='http://benegal.org/ramana_maharshi/books/coll/cw018.html'>Reality in Forty Verses</a></i> (supplement)<br></br> Tr K. Swaminathan <br></br>
</p><p class='example3'> "The seeker of knowledge does not achieve his end merely by a study of the scriptures. Without <i>upasana</i> there cannot be attainment for him; this is definite"</p><p>
<i> Ramana Gita</i>, I. 22<br></br>
</p>The purpose of learning the sastras is to ensure that one acquires the capacity to discriminate between the true and the false. To assume that salvation lay only in such knowledge was wrong, according to the Swami<i>.</i></p><p>
In his teachings also the Swami never followed any tradition. He did not need anyone else's opinion. For him his own experience was the basis. He quoted his own experience in discussions or in teaching because the listeners had faith in his experiential knowledge. For his devotees, he was the standard.</p><p>
His way was the path to nonduality (<i>advaita</i> <a href='http://benegal.org/ramana_maharshi/books/coll/cw068.html#advaita'><span title='non-duality, often incorrectly termed `monism'' class='glosslink'><sup>[?]</sup></span></a>), his method was one of critical analysis, not mere logic. For this reason dogmatists of various schools were never satisfied with him. If they came to him to show off their learning, the Swami became silent. They would argue endlessly but with no response forthcoming they would depart disappointed. The Swami was an expert in practice. We shall say more about this in the pages that follow.</p><p>
</p><HR></HR>
<b>Referred Resources:</b><br></br>
<a href='http://benegal.org/ramana_maharshi/books/coll/cw018.html'>Reality in Forty Verses</a><br></br>
<a href='http://benegal.org/ramana_maharshi/books/coll/cw056.html'>Vivekachoodamani</a><br></br>
<div class='links'><b>OTHER LINKS</b>:<br></br><b>Links to letters:</b><br></br><a href='http://benegal.org/ramana_maharshi/books/letters/letter111.html'>Nayana: (Chapter 111: Divine Visions</a> <br></br><b>Links to rl:</b><br></br><a href='http://benegal.org/ramana_maharshi/books/rl/rl018.html'>Virupaksha: (Chapter 18: The Peerless Hill</a> <br></br><a href='http://benegal.org/ramana_maharshi/books/rl/rl027.html'>Ramana Gita: (Chapter 27: Sri Ramana Gita</a> <br></br><a href='http://benegal.org/ramana_maharshi/books/rl/rl015.html'>Palaniswami: (Chapter 15: <i>Yoga Siddhi</i></a> <br></br><a href='http://benegal.org/ramana_maharshi/books/rl/rl017.html'>Uddandi Nayanar: (Chapter 17: Preparation</a> <br></br><a href='http://benegal.org/ramana_maharshi/books/rl/rl030.html'>Natanananda: (Chapter 30: Natanananda Swami</a> <br></br><a href='http://benegal.org/ramana_maharshi/books/rl/rl022.html'>Nayana: (Chapter 22: Ganapati Muni</a> <br></br><a href='http://benegal.org/ramana_maharshi/books/rl/rl024.html'>Jataswami: (Chapter 24: Harassment by <i>Sadhus</i></a> <br></br><b>Links to sp:</b><br></br><b>Links to gems:</b><br></br><br></br></div>annamalaihttp://www.blogger.com/profile/02700796914802815318noreply@blogger.com0tag:blogger.com,1999:blog-4614136166624019627.post-25666661747817796792007-06-03T02:45:00.010-07:002007-06-20T02:20:00.512-07:0020. SIVAPRAKASAM PILLAI<p><i>"Rama! This enquiry into the Self or `<a href='http://benegal.org/ramana_maharshi/books/coll/cw004.html'>Who am I?</a>?' is the fire which burns up the seeds of the evil tree which is the mind."</i></p><p>
<i>Yoga Vasishta</i><br></br>
SIVAPRAKASAM Pillai was a student of Philosophy at college. Even as a student the question of "Who am I?"</p><p>
arose in him. Before he could find an answer to the question by himself, he qualified as a graduate and got appointed in the Revenue Department of Arcot district. When he visited Arunachala in 1902 on inspection work, he heard people extol the silent Brahmana Swami on the hill as a pure, realised soul and as one who was also an embodiment of detachment. He visited the Swami expecting that he would be able to solve the question which arose in him while he was a student.</p><p>
Replies to thirteen of Pillai's questions were given by the Swami through gestures and writings either on sand or slate. Pillai copied them and published them after a lapse of over two decades, in 1923, under the title <i>Who Am I ?</i> While the Swami's earlier works, <i>Spiritual Instructions</i> (<i>Vichara Sangraha</i> ) and <i><a href='http://benegal.org/ramana_maharshi/books/coll/cw056.html'>Vivekachoodamani</a> </i> contained the teaching of others also, <i>Who Am I ?</i> was entirely Swami's. Hence it may rightly be described as the first of the Swami's teachings<br></br>
imparting the <i>Jnana marga</i>. The Swami had disclosed his Self experience in the form of a theory even so early.</p><p>
Pillai sought the Swami's guidance for his personal benefit but there was no reaction from the latter. But the spark of <i>vairagya</i> <a href='http://benegal.org/ramana_maharshi/books/coll/cw068.html#vairagya'><span title='freedom from worldly desires; dispassion' class='glosslink'><sup>[?]</sup></span></a> got ignited in him. Possibly as a consequence, he resigned his job in 1910.</p><p>
In 1913, Pillai's wife passed away, which resulted in his having to choose between re-marrying or remaining single. The former meant that he would have to spend substantial money to obtain a bride according to the custom of his community and money was hard to come by. After much thought, he wrote down the following questions on a paper:</p><p>
1.
What have I to do to escape the sorrows of the world?</p><p>
2.
Will I be able to marry a girl of my choice?</p><p>
3.
If not, why not?</p><p>
4.
If the marriage were to take place how would I be able to raise the necessary money?</p><p>
He visited the temple of Ganesa one night and placed this piece of paper near the image and prayed "Oh! Lord, you are my only refuge. Before the night is out please answer my questions either orally or in writing. I shall not flout your command. If you do not respond, my only refuge will be the Brahmana Swami". Pillai's faith in the Lord was so intense that he spent the whole night at the temple awaiting answers to his questions. There was no reply. It looked as if Vinayaka had made it a point to direct his devotees to Arunachala. Pillai left the stone image<br></br>
which did not hear or see in spite of having ears and eyes and approached the living Sadguru, Ramana.</p><p>
At Virupaksha cave the Swami had only one occupation, and only one teaching. It was about the <i>atma</i>, experience and enquiry. To such a one what could Pillai submit? In fact, the very life of the Swami was a reply to his questions. He was a bachelor with no thought of marriage, he was poor yet was always happy, if at all he had any desire it was obvious in his teaching. Pillai thought that the Swami taught him to give up desire and follow his example. Pillai gave up all thought of marriage and planned to go home, but before returning he visited the Swami on May 4, 1913 to seek his blessings. There were a number of visitors surrounding the Swami. Pillai sat close to him and was intensely looking at him. In a little while he saw a brilliant light around the Swami, also a boy with a golden body emerged from his head and gradually re-entered him. The scene repeated itself twice at which Pillai was stunned. He could bear it no longer. It became obvious to him that the Swami was capable of bestowing his blessings on devotees. Overcome by emotion, Pillai shed tears of joy and sobbed. He could not utter a single word to express his feelings. The other visitors who did not experience the vision wondered at Pillai's sobbing. After sometime, Pillai became normal and narrated his experience to others. They dismissed the whole thing as a result of his consuming drugs, but Pillai was in a such a state that he did not care to retort.</p><p>
The following day, Pillai visited the Swami and sat in front of him. This time he saw cool moonlight<br></br>
enveloping the Swami with the Swami himself being at the centre of it in the form of the rising sun fully smeared with <i>vibhuti</i> (something which the Swami never did) and drops of nectar coming out of the eyes. Those sitting beside him saw nothing. It did not occur to Pillai to ask the Swami its meaning nor did the Swami bother to explain the vision. Two days later Pillai visited the Swami again. This time the Swami's body appeared as a clear and transparent crystal. Pillai was floating in a space of bliss, and lest he lose that state, he did not move either.</p><p>
Were these miraculous events possible? If so, why were they not visible to the others? Those who saw Pillai could not fail to have noticed that he was not the type of a person who could utter a lie in a matter like that. It was within the experience of those who stayed near Bhagavan that a transformation took place in their mind and that their latent tendencies would change. Of course, Bhagavan's grace also was explicit.</p><p>
Pillai concluded that the visions were a manifestation of the Swami's grace towards him, and he gave up all thought of marriage or worldly desire, and decided to stay back and perform <i>tapas</i> <a href='http://benegal.org/ramana_maharshi/books/coll/cw068.html#tapas'><span title='religious austerities' class='glosslink'><sup>[?]</sup></span></a> as a celibate.</p><p>
Pillai was a good poet. He wrote a poem entitled <i>Anugraha Ahaval</i> in Tamil narrating the Swami's grace towards him Pillai who lived at his native village near Chengam as a <i>tapasvin</i> left his body on 13 January 1947.</p><p>
</p><HR></HR>
<b>Referred Resources:</b><br></br>
<a href='http://benegal.org/ramana_maharshi/books/coll/cw056.html'>Vivekachoodamani</a><br></br>
<a href='http://benegal.org/ramana_maharshi/books/coll/cw004.html'>Who am I?</a><br></br>
<div class='links'><b>OTHER LINKS</b>:<br></br><b>Links to letters:</b><br></br><b>Links to rl:</b><br></br><a href='http://benegal.org/ramana_maharshi/books/rl/rl018.html'>Virupaksha: (Chapter 18: The Peerless Hill</a> <br></br><b>Links to sp:</b><br></br><b>Links to gems:</b><br></br><a href='http://benegal.org/ramana_maharshi/books/gems/gem004.html'>Who Am I?: (Chapter 4: ‘Who am I?’ — Enquiry</a> <br></br><br></br></div>annamalaihttp://www.blogger.com/profile/02700796914802815318noreply@blogger.com0tag:blogger.com,1999:blog-4614136166624019627.post-89683580241758733182007-06-03T02:45:00.009-07:002007-06-20T02:18:29.618-07:0021. ECHAMMAL<p><i>"How can I describe the good fortune of Sabari?"</i></p><p>
Tyagaraja <br></br>
LAKSHMI Ammal, usually referred to as Echammmal, belonged to Mandakolutur about twenty miles away from Arunachala. At one time she lived at Karedu village in Nellore district where her husband was posted. Her first born, a boy, passed away. Later she had a boy and a girl.</p><p>
One night, in a dream, a young boy clad in a cod piece and with a clean shaven head placed something in her hand and disappeared. He was possibly a <i>sannyasi.</i> She consulted a person knowledgeable in omens, who said that the boy was Kumaraswami, the family deity of her in-laws. She concluded that he gave her a <i>prasadam</i> in the dream but she had no way of knowing the form of the <i>prasadam</i>.</p><p>
Her husband was transferred to Kandukuru. The same form once again appeared in Echammal's dream and placed a letter, written in Sanskrit script, in her hand. She told him that she could not read that script whereupon the form indicated to her whom she should consult. That person was a Sanskrit <i>Pandit</i> living in the same town. She went to him. He also said that it was Subrahmanya's <i>prasadam</i> and initiated her in an appropriate <i>mantra.</i></p><p>
Calamities befell her almost all at one stroke. Her son, daughter and husband passed away one after the other in quick succession. She bore them stoically and went back to her place with her last daughter. When the girl was about ten Echammal fixed up her marriage. A few days before the wedding the girl developed high fever. Again in her dream the boy appeared and said "Three births of yours are over. Viswanatha is asking for you. Come to the hill." A few days after the dream the girl passed away.</p><p>
Echammal lost her last support and life became miserable. The village and the cottage where she lived were full of memories and on that account became intolerable. The words of consolation offered by her relatives were unbearable. Thinking that a change of place would do her good she obtained the permission of her father to visit pilgrim spots where she could be of service to <i>sadhus.</i> She stayed at the pilgrim centre of Gokarna on the western coast and served <i>sadhus</i>. She learned <i>ashtanga yoga</i> from a <i>guru</i> who came from the north. But her agony continued to smoulder and she saw no one who could extinguish it.</p><p>
She returned to her place in 1906 in the same mood as she left. Though she did so, she had a firm belief that service to a <i>sadhu</i> <a href='http://benegal.org/ramana_maharshi/books/coll/cw068.html#sadhu'><span title='an ascetic or one who has renounced the world in quest of liberation ' class='glosslink'><sup>[?]</sup></span></a> was the only way her grief could subside. A relative of hers advised her to visit Arunachala where "Brahmana Swami lives. He is only twenty five and has extraordinary powers. He will be able to help you in your distress." The relative also encouraged her saying that even<br></br>
if the Swami was silent those who served him with full faith were bound to benefit from it. Thereupon she left for Arunagiri. She had relations there but she decided to stay away from them. Accompanied by a friend she visited the Swami who was then staying at Virupaksha cave. She noticed that the form which had appeared in her dreams three times earlier was of this very Sadguru. She sat in silence for an hour. The Swami was as usual silent. She was not inclined to return, it was as if her feet got planted there. Yet she had to return. On reaching home she told her friend that the oppressive weight in her heart torturing her in the recent past had gone.</p><p>
From that day she regularly visited the <i>ashram</i>, like an iron filing attracted to a magnet. She also began serving food to the Swami. She used the money sent by her father, and later by her brother, for the service of the Swami and his disciples. She would prepare food for them and serve it wherever they went. For a number of Ramana devotees her house became a lodging place.</p><p>
Nobody knew how her tears dried up. Even if memories of her husband and children arose she would not be overwhelmed by sorrow as in the earlier days. All that she knew was that it was due to the <i>guru's</i> <i>prasadam</i> and grace. The Swami was her mother, father, <i>guru</i> and God. Her great reward was peace and devotion. She would accept anything that happened to her as Swami's grace and would promptly report to him.</p><p>
With the permission of the Swami she adopted her niece, Chellammal, and performed her marriage. She<br></br>
named her grandson after Ramana. One day, she received a telegram from her son-in-law saying that Chellammal had passed away- which came as a bolt from the blue. It was as if the old agony would once again overwhelm her but things were different by then. She had her saviour. She went to the Swami and showed him the telegram. The Swami was moved, he shed tears. The Swami was "one with those in distress!" Echammal attended the final rites and returned, carrying her grandson Ramana, as a symbol of her daughter's memory. She placed the infant in the Swami's lap, as she believed that both for herself and the child the Swami was the sole refuge. The Swami who recognised the intensity of Echammal's sorrow, once again shed tears. Though Echammal's comfort was shattered by destiny, service-oriented as she was, she did not have to try hard to overcome her latest shock.</p><p>
It is assumed by some that though <i>jnanis</i> may be endowed with a kind heart they do not sympathise with the sorrows of the common people. For one who was the manifestation of Easwara could sympathy and affection towards his children be unusual?</p><p>
The Swami dispelled Echammal's sorrow first and then gave her his <i>upadesa.</i> Earlier she had practised concentration on the nose and meditating on the brilliant light emanating there. She spent hours and days in a state of ectasy because of that. On one occasion when she was thus seated, totally oblivious of the outer world, the owners of the house mistook her to be dead and ran to the Swami to inform him. He heard the news and kept quiet. Later she told the Swami<br></br>
how she practised <i>yoga</i>. The Swami said, "The brilliant light is a vision, it is not the <i>atma</i> realising which is your goal. Why do you go after lesser things?" Thus he taught her, diverted her from the <i>yoga marga</i> and put her on the path of self enquiry. She had full faith in him and followed his <i>upadesa.</i> The Swami showed her his grace in several ways. Here are a couple of such instances.</p><p>
One day while Echammal was climbing the hill carrying food for the Swami there was a heavy downpour. She took shelter at a particular place and looked at the Swami who was not far away. She observed that the area surrounding him was absolutely dry whereas at a little distance from him it was raining heavily!</p><p>
On another occasion, a <i>Pandit</i> from the North visited the Swami at Virupaksha cave and was discussing some subtle points with the Swami. When Echammal reached the cave as usual she was astonished at what she saw. She began trembling when the Swami asked her the reason. She narrated her experience thus: On reaching the Sadguru Swami cave on her way, she felt that there were two persons - one of whom was the Swami and the other the visitor close by. Without halting she moved along. As she was doing so a voice said "Why climb when he is here?" When she turned back she could see nobody at the spot or nearabouts. She trembled with fear at this experience and somehow reached Virupaksha cave. The Sastry then said to the Swami. "You have been speaking to me here but appeared before her at a different place! You have not blessed me with your grace similarly."</p><p>
The Swami merely said that because Echammal was constantly thinking of him she saw his form elsewhere. But the question still remained as to why she should see the visitor also!</p><p>
Another day as Echammal was going towards the cave of the Swami she noticed on the top of a tree a crow poking a parrot . As the parrot fell to the ground Echammal picked it up and took it to the Swami. Despite careful nursing by the Swami the parrot died after a few days. The Swami arranged for the burial of the parrot and pronounced that a building would rise at the spot. Just as he said, subsequently, a building arose close by. The cave adjacent to it got the name <i>Kili guha</i> (Parrot cave).</p><p>
The Swami never subscribed to the view that women were not fit for self-enquiry. Kavyakanta Ganapati Muni's wife Visalakshi once asked Bhagavan about this. He replied that women who abided in the Self could become renunciates too and that upon death their bodies should be buried. This point is referred to in <i><a href='http://benegal.org/ramana_maharshi/books/coll/cw046.html'>Sri Ramana Gita</a></i> (Chapter 13).</p><p>
Echammal was a <i>sattvic</i> devotee. With all her devotion to the Swami she never ignored other great souls. She had great devotion for Seshadri Swami also who was pleased with her goodness and devotion. Seshadri Swami who neither allowed others to come near him nor go to others, would visit Echammal's house. He escorted her back home a number of times when she returned from the <i>ashram</i>, if it was dark by then. One day, a <i>Pandit</i> was reciting a <i>Purana</i> and explaining it in Echammal's house. Suddenly Seshadri Swami appeared there. The <i>Pandit</i><br></br>
contemptuously said of him, "Will people of this type ever obtain <i>jnana</i> <a href='http://benegal.org/ramana_maharshi/books/coll/cw068.html#jnana'><span title='knowledge of the Absolute transcending form and formlessness' class='glosslink'><sup>[?]</sup></span></a> even in a thousand births?" Echammal felt bad and thought within herself that it would be fitting if Seshadri Swami gave a discourse to vanquish the <i>Pandit's</i> pride. On his own, Seshadri Swami gave a discourse without the aid of any book for about an hour and mesmerised the audience with his scholarship.</p><p>
On another occasion, Seshadri Swami visited her when Echammal was performing her <i>pooja</i> and asked her what she was doing. She replied that she was worshipping the pictures of Seshadri Swami and Ramana. Seshadri Swami asked her why she did not meditate. Echammal knew about meditation but in order to elicit it from Seshadri Swami asked him to teach her how meditation was to be done. At once, Seshadri Swami sat there in <i>padmasana</i> and demonstrated how to meditate. He also fell into <i>samadhi</i> and stayed in that state for about four hours at the end of which he merely said "Have you noticed?" And went his way. Those who knew his nature could easily guess what a great blessing it all was.</p><p>
The Swami rid Sivaprakasam Pillai of worldly desires and put him on the path of enquiry. He did the same for Echammal also. But for the Swami's grace how could a person immersed in sorrow because of worldly affairs, get on to the path of self-enquiry?</p><p>
</p><HR></HR>
<b>Referred Resources:</b><br></br>
<a href='http://benegal.org/ramana_maharshi/books/coll/cw046.html'>Sri Ramana Gita</a><br></br>
<div class='links'><b>OTHER LINKS</b>:<br></br><b>Links to letters:</b><br></br><a href='http://benegal.org/ramana_maharshi/books/letters/letter015.html'>Echamma: (Chapter 15: Echamma’s Demise</a> <br></br><b>Links to rl:</b><br></br><a href='http://benegal.org/ramana_maharshi/books/rl/rl022.html'>Ganapati Muni: (Chapter 22: Ganapati Muni</a> <br></br><a href='http://benegal.org/ramana_maharshi/books/rl/rl018.html'>Virupaksha: (Chapter 18: The Peerless Hill</a> <br></br><a href='http://benegal.org/ramana_maharshi/books/rl/rl027.html'>Ramana Gita: (Chapter 27: Sri Ramana Gita</a> <br></br><a href='http://benegal.org/ramana_maharshi/books/rl/rl025.html'>Seshadri: (Chapter 25: Seshadri Swami</a> <br></br><a href='http://benegal.org/ramana_maharshi/books/rl/rl029.html'>Seshadri: (Chapter 29: Giripradakshina</a> <br></br><a href='http://benegal.org/ramana_maharshi/books/rl/rl020.html'>Sivaprakasam Pillai: (Chapter 20: Sivaprakasam Pillai</a> <br></br><a href='http://benegal.org/ramana_maharshi/books/rl/rl040.html'>Echamma: (Chapter 40: Withdrawal of the Manifestation</a> <br></br><b>Links to sp:</b><br></br><b>Links to gems:</b><br></br><a href='http://benegal.org/ramana_maharshi/books/gems/gem011.html'>destiny: (Chapter 11: Fate and Freewill</a> <br></br><br></br></div>annamalaihttp://www.blogger.com/profile/02700796914802815318noreply@blogger.com0tag:blogger.com,1999:blog-4614136166624019627.post-76636246353667800052007-06-03T02:45:00.008-07:002007-07-23T05:14:31.898-07:0022. GANAPATI MUNI<p>IT was 1903. Bhagavan was seated at Adimudi shrine surrounded by disciples. A scholar from Andhra came and interpreted the famous invocatory sloka <i>"Suklambaradharam Vishnum sasivarnam catur bhujam prasanna vadanam dhyayeth sarva vighnopasantaye"</i> as if it applied to Bhagavan in this manner:"He also wears a white cloth <i>(Kaupina)</i>; as he abides in the Self he is Vishnu (all pervading), he has devoured (destroyed) <i>Manas</i>, <i>Buddhi</i>, <i>Chitta and Ahamkara</i>. He has a peaceful countenance, he removes all obstacles in the way of those who meditate.'</p><p>
The following year the same scholar visited Arunachala during Kritikkai and recited the one thousand slokas, entitled <i>Sivasahasri</i>, extolling the Deity. The listeners were very pleased with the scholarship and beautiful style of the composition.</p><p>
Everyone wondered who that person of simple appearance but with profound scholarship was. They came to know that he was from Andhra and belonged to Kaluvarayi <i>agraharam</i> near Bobbili. His name was Kavya Kantha Ganapati Sastry. They expressed their appreciation of the gifted and blessed being of rare talents.</p><p>
Truly Ganapati was a blessed child. In 1878 his father Narasimha Sastry was performing <i>japa</i> at Kasi in front of<br></br>
Vinayaka's image. He suddenly felt that a small boy was advancing towards him fromVinayaka. That was also the time when his baby son was born back home. The father named the child Ganapati.</p><p>
Till he reached the age of five all kinds of ailments including dumbness troubled Ganapati. In his sixth year he was branded with a hot iron rod upon which all ailments left him. He was also able to speak thereafter.</p><p>
He then began his studies. Thereafter his life was miraculous with unexcelled intellectual skills of great comprehension, phenomenal memory and amazing intuition.</p>
<a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="http://lh5.google.com/arunachalesha/RY1gmOJrT0I/AAAAAAAAAIY/X3rZZLxkS3A/ganapathi_muni.jpg"><img style="display:block; margin:0px auto 10px; text-align:center;cursor:pointer; cursor:hand;width: 320px;" src="http://lh5.google.com/arunachalesha/RY1gmOJrT0I/AAAAAAAAAIY/X3rZZLxkS3A/ganapathi_muni.jpg" border="0" alt="" /></a>
<p>
There was nothing he could not understand, nothing he could not commit to memory after hearing once, no <i>sastra</i> that was not grist to his intellectual mill. By the time he was ten, he had memorized several <i>kavyas</i>. In Astrology he was capable of drawing up a <i>panchangam</i>. He also had the capacity to compose Sanskrit verses extempore. As he studied epics like the <i>Ramayana</i> and <i>Mahabharata</i> two great ambitions arose in him. One was to become a great poet like Vyasa and Valmiki - and why not, he thought, was he not already capable of composing poetry? The other ambition was this: in the <i>puranas</i> <i>rishis</i> like Viswamitra, and devotees like Dhruva had by the power of their <i>japa</i> become capable of creating a fresh world or obtaining an abiding place in the firmament. Why not he also become one like them? With such great ambitions the lad continued his studies.</p><p>
By the time he was twelve, Ganapati composed a Sanskrit Kavya, <i>Bhringasandesa</i> in the <i>mandakranta</i> metre<br></br>
imitating the poet, Kalidasa. Within a couple of years he was proficient in <i>Chandas, Vyakarana, Kavyas</i>, and <i>Puranas</i> <a href='http://benegal.org/ramana_maharshi/books/coll/cw068.html#Puranas'><span title='eighteen sacred books ascribed to Vyasa, dealing with primary and secondary creation, genealogy of kings, etc. ' class='glosslink'><sup>[?]</sup></span></a>. He was an extempore poet, an <i>ashtavadhani</i> and an orator. In 1900, while he was at Kasi his friends encouraged him to visit Nawadweepa to participate in the scholars' meet held there. At that meet of great and reputed scholars, he demonstrated his unmatched literary gifts and talents. Thus he earned the title "Kavya Kantha," At that time, he was barely twenty two.</p><p>
For the fulfilment of his second ambition, Ganapati got initiated in several <i>mantras</i>. Among these, his favourite was the Siva <i>panchakshari</i>. In order to perform <i>japa</i> in the prescibed manner, he studied a number of <i>agama sastras</i>. He mastered all the spiritual literature in Sanskrit.</p><p>
He got married at the age of eighteen but with the permission of his father and wife he left on a pilgrimage to the banks of Ganga, Narmada and Godavari to perform <i>japa</i>. He visited almost all the holy places of India twelve times, for performing <i>japa</i>. Though there were occasional spiritual experiences he did not obtain the <i>darshan</i> of Siva, which he desired ardently.</p><p>
At Varanasi, the pleased goddess gave him honey in a dream. At Nasik the temple priest mistook him for a thief and the people of the place beat him up. In anger, he cursed that the people of Nasik should also be hurt like himself physically. Within one month, an unprecedented cyclone struck the town and hurt the people. He had divine powers but they were of no avail to himself!</p><p>
As Ganapati Sastry was studying <i>Vedic</i> literature there arose before his mental eye the glorious Aryan civilisation where people lived in harmony and discipline and were generally happy and peaceful. He compared it with the conditions obtaining in the country in his own time where people were rigid and lifeless. The people made themselves inflexible and bound themselves to various customs and above all, occupied the first place among the enslaved nations of the world!</p><p>
He then resolved that he should reform society and restore ancient values. For this, he decided to bring together and lead young men dedicated to eradicating all the divisive forces in society and to performing <i>mantra japa</i> as the <i>rishis</i> of ancient times did so that a new Aryan society could be built. In this endeavour, Ganapati thought, <i>mantra japa</i> was the key.</p><p>
Ganapati chanted the <i>Sivapanchakshari</i> a billion times; so also he wrote down the name of the Deity a billion times all of which had gone waste. In 1904 Ganapati was appointed as a Telugu <i>pandit</i> at Vellore. He began taking practical steps to realise his ideal and gathered a band of disciples round him. He spent his time in teaching than in imparting <i>mantra japa</i> to the students. He felt even that was not fruitful and decided to resume <i>mantra japa</i> at Arunachala and reached that place in 1907.</p><p>
Even that was useless in that in spite of all his learning he could not grasp the implication of <i>mantra japa</i>. He was sorry that years of <i>japa</i> did not secure for him the <i>darshan</i> of his <i>ishta devata.</i></p><p>
During the Krittikai festival of November 1907 while Ganapati was seated in meditation he heard a voice saying that the Deity was asking for him. He opened his eyes but could not see anyone in the vicinity. It was as if it was a disembodied voice. He began walking towards the Arunachaleswara temple, performing his <i>mantra japa</i> within. As he came near, the temple car which had not moved till then began moving. Ganapati prostrated there but even then the Diety did not grant a <i>darshan</i>. Ganapati's grief only increased. The following afternoon he sat in a disciple's house quietly and the name <i>Brahmanaswami</i> occurred to him suddenly. Then he thought that the Swami who had direct experience of the Self would know the secret behind <i>japa</i> and that he would be able to solve his problem.</p><p>
He resolved to seek the <i>Brahmanaswami's</i> refuge. He was not sure whether the Swami would still remember his interpretation of the sloka <i>Suklambaradharam</i> but thought he would still seek the Swami's guidance. The Swami was his only saviour, he concluded. Ganapati Sastry immediately set out for the hill in the hot midday sun.</p><p>
By the time the emotion-charged Ganapati reached Virupaksha cave, the Swami was sitting alone on a rock. Ganapati prostrated before him and clasped his feet with both hands and in a choked voice said, I have studied all that has to be studied. I have learnt <i>Vedanta sastra</i> completely. I have performed <i>mantra-japa</i> to my heart's content. But till now I have not been able to grasp what <i>tapas</i> <a href='http://benegal.org/ramana_maharshi/books/coll/cw068.html#tapas'><span title='religious austerities' class='glosslink'><sup>[?]</sup></span></a> really means. I have now approached you<br></br>
to know what it is. Please enlighten me on the nature of <i>tapas.</i></p><p>
The Swami fixed his gaze on Ganapati for fifteen minutes. Ganapati was awaiting the reply anxiously. No one else intruded and disturbed them. The Swami spoke in Tamil- "If you enquire and observe where this I-thought arises from, the mind gets absorbed in it. That is <i>tapas</i> <a href='http://benegal.org/ramana_maharshi/books/coll/cw068.html#tapas'><span title='religious austerities' class='glosslink'><sup>[?]</sup></span></a>. While performing <i>mantra japa</i> if you enquire and observe where the sound of the <i>mantra</i> arises from, the mind gets absorbed in it. That is <i>tapas.</i>"</p><p>
The tormented heart of Ganapati had instant solace and got pacified. He recognised that after the Vedic times this was the only <i>upadesa</i> of its kind. A new path for attaining <i>moksha</i> <a href='http://benegal.org/ramana_maharshi/books/coll/cw068.html#moksha'><span title=' liberation; final emancipation; release from transmigration' class='glosslink'><sup>[?]</sup></span></a> was indicated here. Nobody else had discovered this path earlier. The Swami, the <i>yogi</i> par excellence, had spelt out his supreme <i>upadesa</i> to the mortal Ganapati at the sacred spot of Arunachala in appreciation of Ganapati's prolonged <i>japa</i>. Subsequently, this <i>upanishad</i> was taught to disciples and seekers all over the world.</p><p>
Those who saw the path to <i>moksha</i> <a href='http://benegal.org/ramana_maharshi/books/coll/cw068.html#moksha'><span title=' liberation; final emancipation; release from transmigration' class='glosslink'><sup>[?]</sup></span></a> were <i>rishis</i>. Ramana who showed this unique path was also a <i>Maharshi</i>.</p><p>
Ganapati Sastry stayed for some hours there and after ascertaining the name of the <i>Brahmama Swami</i> he composed extempore five <i>slokas</i> in praise of "Ramana". At that time Sastry was not aware that Lakshmana Ayyar had referred to the boy Venkataraman as Ramana. Ganapati was instrumental in reviving the name which had fallen into disuse. The next day, Ganapati gave the <i>upadesa</i> to his disciples and told them that it was given by Ramana.</p><p>
He also enjoined on them to refer to the Swami as Bhagavan Sri Ramana Maharshi. This name became world famous.</p><p>
By definition, a person with the following attributes is traditionally referred to as a <i>rishi</i> <a href='http://benegal.org/ramana_maharshi/books/coll/cw068.html#rishi'><span title='sage (see also maharshi)I ' class='glosslink'><sup>[?]</sup></span></a> one who is celibate, one who performs severe penance, one with complete control over passions, one who is absolutely truthful and one who has mastered the <i>Vedas</i> and <i>Vedangas</i>.</p><p>
The syllables "<i>bhaga</i>" in the word Bhagavan meant prosperity, perfection, dharma, fame, <i>sreyas</i>, <i>jnana</i> <a href='http://benegal.org/ramana_maharshi/books/coll/cw068.html#jnana'><span title='knowledge of the Absolute transcending form and formlessness' class='glosslink'><sup>[?]</sup></span></a>, <i>vairagya</i> <a href='http://benegal.org/ramana_maharshi/books/coll/cw068.html#vairagya'><span title='freedom from worldly desires; dispassion' class='glosslink'><sup>[?]</sup></span></a> and the like. Both the words `rishi' and `bhagavan' were appropriate in the case of Ramana. Ganapati felt that he got the <i>upadesa</i> due to the grace of Goddess Uma. As a token of gratitude, he composed <i>Umasahasram</i> (one thousand slokas in praise of Uma) and dedicated the book to her-all in three weeks. Inspired by the divine presence of the Maharshi he dictated the last three hundred slokas to four amanuenses. The Maharshi who was watching silently till then asked, "Has everything been noted?" Kavyakantha submitted that it was all noted. Those <i>slokas</i> are held to be Maharshi's but merely voiced by Ganapati. Though he revised several <i>slokas</i> of the work subsequently, Ganapati found nothing to revise in the last three hundred <i>slokas</i>.</p><p>
In the first three months of 1908 the Maharshi, Ganapati, and other disciples stayed at the Pachaiamman Kovil at the foothill of Arunachala. Most of the expenses relating to the stay were borne by Ramaswamy Ayyangar, a devotee. During that period, Ganapati, took to meditation<br></br>
as taught by Bhagavan. One dawn, a brilliant light arose and touched the forehead of the Maharshi six times, Ganapati noticed this and also observed that the light got absorbed in the aura around the Maharshi's head as six star- like formations.</p><p>
Though he practised the Maharshi's way Ganapati's original ideals did not leave him. Towards the end of March (1908) he wanted to leave Arunachala and asked the Maharshi whether the enquiry into the source of the `I- thought' would result in the fulfilment of his ideals or whether he had to do <i>mantra japa</i> also. The Maharshi replied that the former was enough. Ganapati also asked the Maharshi whether his intention was good, to which the latter replied "Leave everything to God, your burden will cease and He will take on your burden. He knows what to do."</p><p>
Much<i></i> later Bhagavan said, "While God sustains the burden of the world, the spurious ego assumes its burden grimacing like an image on a tower seeming to support it."</p><p>
<i>Reality in forty verses - Supplement</i> verse 17<br></br>
Tr. K. Swaminathan </p><p>
With the Maharshi's permission Ganapati left Arunachala in 1908 for Tiruvottiyur near Madras for performing <i>tapas.</i> He performed <i>tapas</i> <a href='http://benegal.org/ramana_maharshi/books/coll/cw068.html#tapas'><span title='religious austerities' class='glosslink'><sup>[?]</sup></span></a> in a Ganesa temple for eighteen days. On the last day he had a problem during the <i>tapas</i> <a href='http://benegal.org/ramana_maharshi/books/coll/cw068.html#tapas'><span title='religious austerities' class='glosslink'><sup>[?]</sup></span></a> and felt that it would be fine if the Maharishi were to give his <i>darshan</i>. He was asleep while being, wide awake. All of a sudden Ramana arrived there and sat by Ganapati's side. Surprised at this, Ganapati tried to get up but the Maharshi pressed him on the head and made him sit. Ganapati felt as if an electric current had passed through him. He took it to be initiation by hand <i>(hasta- diksha)</i>.</p><p>
Ever since 1896 the Maharshi never left Arunachala but how can anyone account for Ganapati's experience?</p><p>
About twenty one years later, on 17 Oct 1929 to be precise, Ganapati narrated his experience to the Maharshi. The Maharshi also confirmed it, saying, "Several years ago I was resting at Virupaksha cave. I was not in <i>samadhi.</i> Yet I felt as if the body was floating in air. As the upward floating continued all material objects vanished from my sight, only white light was all around. Suddenly the body began descending and objects came into view. I thought this was what was meant by the disappearance and reappearance of those with occult powers <i>(siddhas)</i>. It struck me that it was Tiruvottiyur and I walked along a main road. As I did so I noticed a Ganesa temple at a distance and I went in. I do not remember what I did or what I spoke. At that stage I woke up and found myself to be asleep at the Virupaksha cave. I narrated this experience at once to Palaniswami."</p><p>
Ganapati in turn confirmed that the description of the Ganesa temple as given by the Maharshi was accurate.</p><p>
Kavya Kantha would visit Arunachala occasionally to have the<i> darshan</i> of Bhagavan. Between 1922 and 1929 he stayed at Arunachala with his family. Once, while at the mango tree cave the bones of his skull loosened and he experienced a softening of the area where the <i>Brahma- randhra</i> exists.</p><p>
Ganapati himself confessed that however much he tried to follow the <i>jnana marga</i> <a href='http://benegal.org/ramana_maharshi/books/coll/cw068.html#jnana marga'><span title='the path of knowledge' class='glosslink'><sup>[?]</sup></span></a> he had not been able to achieve abidance in the Self. In the first years possibly the latent tendencies proved to be insurmountable obstacles. Also, the activities of the <i>sakti</i> in the body were intense which it could not bear. On such occasions he would seek Bhagavan's help and get over that.</p><p>
Ganapati Sastry used to say that <i>sakti</i> was of two types- <i>mahas</i> and<i> sahas</i> of which the former was divine and that only when <i>sahas</i> got transformed as <i>mahas</i> the bones of the skull loosend. Because of this <i>sakti</i> he could not bear to touch any metallic object and he always had to wear sandals made of wood. A number of his disciples also had experienced that <i>sakti.</i> Any copper coin held in the palm became golden.</p><p>
Bhagavan had great love for Ganapati Sastry. His erudition, exalted ideals, and the power of his <i>tapas</i> <a href='http://benegal.org/ramana_maharshi/books/coll/cw068.html#tapas'><span title='religious austerities' class='glosslink'><sup>[?]</sup></span></a> endeared him to Bhagavan. But for Ganapati's encouragement Bhagavan would not have composed poetry in Sanskrit and Telugu.</p><p>
Bhagavan addressed Ganapati as "Nayana" as did the latter's disciples. Ganapati was a great man with extraordinary foresight, and power of speech.</p><p>
One may go to the extent of saying that he was a <i>Vidyadhara </i> in human form. His glory can be fully appreciated by going through Kapali Sastry's <i>Vasishta Vaibhavam</i> . But for his ideals and love of the country which bound him, Ganapati would have attained Self reatisation.</p><p>
He wrote a lot of poetry in praise of Bhagavan, one of these poems, <i>Sri Ramana</i> <i>Chatvarimsat</i> was recited in Bhagavan's presence every morning. It is still recited at Bhagavan's shrine.</p><p>
In order to realise his ambitions Ganapati participated in politics and social reform activities till 1930. Thereafter he gave them up and devoted himself to <i>tapas</i> <a href='http://benegal.org/ramana_maharshi/books/coll/cw068.html#tapas'><span title='religious austerities' class='glosslink'><sup>[?]</sup></span></a>. He left his mortal body on 25 July 1936 at Nimpura near Kharagpur in his <i>ashram</i>.</p><p>
More than the service he did for Bhagavan, Ganapati's service to the nation in propagating Bhagavan's message is greater. The answers Bhagavan gave to the questions of the disciples were incorporated as <i>slokas</i> in <i><a href='http://benegal.org/ramana_maharshi/books/coll/cw046.html'>Sri Ramana Gita</a></i> composed by Ganapati Sastry. This book is an invaluable guide to all. Simirarly, he translated into Sanskrit Bhagavan's <i><a href='http://benegal.org/ramana_maharshi/books/coll/cw018.html'>Ulladu Narpadu</a></i> under the title <i>Sat-darsanam</i>. As early as 1903 Ganapati Muni, through his foresight, recognised the greatness of Bhagavan and spread the word. Under his guidance, his disciples Pranavananda and Kapali Sastry wrote commentaries on Bhagavan's <i>Upadesasaram</i> and <i>Sat-darsanam</i> respectively. Kapali Sastry also wrote an excellent commentary on Bhagavan's <i><a href='http://benegal.org/ramana_maharshi/books/coll/cw016.html'>Arunachala Pancharatna</a></i>. Ganapati's disciples were all Bhagavan's disciples too. They were spread all over the country and they carried forward Bhagavan's message.</p><p>
</p><HR></HR>
<b>Referred Resources:</b><br></br>
<a href='http://benegal.org/ramana_maharshi/books/coll/cw016.html'>Arunachala Pancharatna</a><br></br>
<a href='http://benegal.org/ramana_maharshi/books/coll/cw046.html'>Sri Ramana Gita</a><br></br>
<a href='http://benegal.org/ramana_maharshi/books/coll/cw018.html'>Ulladu Narpadu</a><br></br>
<div class='links'><b>OTHER LINKS</b>:<br></br><b>Links to letters:</b><br></br><a href='http://benegal.org/ramana_maharshi/books/letters/letter137.html'>Tiruvottiyur: (Chapter 137: Beyond the Three States</a> <br></br><a href='http://benegal.org/ramana_maharshi/books/letters/letter111.html'>Nayana: (Chapter 111: Divine Visions</a> <br></br><a href='http://benegal.org/ramana_maharshi/books/letters/letter048.html'>japa: (Chapter 48: Japa, Tapa and the Like</a> <br></br><b>Links to rl:</b><br></br><a href='http://benegal.org/ramana_maharshi/books/rl/rl027.html'>Arunachala Pancharatna: (Chapter 27: Sri Ramana Gita</a> <br></br><a href='http://benegal.org/ramana_maharshi/books/rl/rl027.html'>1907: (Chapter 27: Sri Ramana Gita</a> <br></br><a href='http://benegal.org/ramana_maharshi/books/rl/rl018.html'>Virupaksha: (Chapter 18: The Peerless Hill</a> <br></br><a href='http://benegal.org/ramana_maharshi/books/rl/rl023.html'>1908: (Chapter 23: Ramaswami Iyer</a> <br></br><a href='http://benegal.org/ramana_maharshi/books/rl/rl027.html'>Ramana Gita: (Chapter 27: Sri Ramana Gita</a> <br></br><a href='http://benegal.org/ramana_maharshi/books/rl/rl015.html'>Palaniswami: (Chapter 15: <i>Yoga Siddhi</i></a> <br></br><a href='http://benegal.org/ramana_maharshi/books/rl/rl010.html'>1896: (Chapter 10: The Great Journey</a> <br></br><a href='http://benegal.org/ramana_maharshi/books/rl/rl006.html'>1896: (Chapter 6: Rebirth</a> <br></br><a href='http://benegal.org/ramana_maharshi/books/rl/rl019.html'>1900: (Chapter 19: Commencement of Instructions</a> <br></br><b>Links to sp:</b><br></br><b>Links to gems:</b><br></br><a href='http://benegal.org/ramana_maharshi/books/gems/gem004.html'>I-thought: (Chapter 4: ‘Who am I?’ — Enquiry</a> <br></br><br></br></div>annamalaihttp://www.blogger.com/profile/02700796914802815318noreply@blogger.com0tag:blogger.com,1999:blog-4614136166624019627.post-53446769924718484772007-06-03T02:45:00.007-07:002007-06-20T02:17:27.341-07:0023. RAMASWAMI IYER<p>IN April 1908, Manavasi Ramaswami Iyer, a supervisor in the PWD at Tiruvannamalai visited the Maharshi at the Virupaksha cave. A friend who accompanied him felt that the visit was a waste. But Ramaswami Iyer desired to have Maharshi's <i>darshan</i> again. So, he visited the Maharshi again all by himself. The Maharshi was at that moment quite alone.</p><p>
For some unaccounted reason there was an emotional upsurge in Iyer on seeing the Maharshi and he asked him, "Swami, great souls like Jesus arose on the earth to redeem sinners. Is there no hope for me?" The Swami was moved and rising from his seat said in English, "Yes there is hope, there is hope, there is hope." Iyer noted this in his diary, a habit he had cultivated since then.</p><p>
Iyer not only came from a family with a tradition of music, he himself was a composer. On the very day of this visit he composed a song which means: "You are my refuge. I have none else to turn to. You are a sweet and fragrant bouquet of flowers charming to the bees of the devotees swarming at your feet." Subsequently he composed several songs among which the one with the refrain, "In you I take refuge" (<i>Saranagati</i> song) is extremely beautiful and moving.</p><p>
Subsequently, Iyer visited the Maharshi in the evenings whenever possible. On one occasion, the Maharshi sat absorbed in silence for half an hour and later looked at Iyer. The latter at once felt a hot current flow into him. He had a similar experience on another occasion also.</p><p>
Iyer suffered from indigestion and sleeplessness.</p><p>
Because of these problems he felt uneasy in his head and could not sleep one night. The Maharshi asked him what the matter was. Soon thereafter Iyer felt normal in the head and could sleep soundly.</p><p>
It was the eighteenth day of the Tamil month, Adi of the year, Sowmya. A lady devotee brought delicacies specially prepared for the occasion for the Maharshi and his devotees. Owing to his dyspepsia Iyer could not partake of anything other than thin gruel. But at the Maharshi's insistence on that occasion he partook of good, rich food. Strangely, it had no effect on him and he also slept soundly.</p><p>
Thus he began experiencing the grace of the Maharshi even in minor physical matters and came to rely on him without any care. The family members of Iyer at first demurred at his going and staying with the Maharshi but after learning that his indigestion got miraculously cured they no longer objected and began sending his food to the hill. Ailments which did not yield to expensive medication vanished at the mere look of the Maharshi. This <i>diksha</i> by sight of the Maharshi was more potent than that by touch.</p><p>
The one <i>upadesa</i> Bhagavan gave to Iyer was, "Never forget your Self, any forgetfulness is harmful." Here are<br></br>
some extracts of Ramaswami Iyer's diary to show his attitude:</p><p>
"Whenever I am forgetful of the Self I become low and beastly. When I am conscious of "I am" there is no more bad nature. How happy I feel when once I enquire "<a href='http://benegal.org/ramana_maharshi/books/coll/cw004.html'>Who am I?</a> ?" and come by another stream to the brain! The very act of questioning involves using the will. The greater the will power, the greater is the happiness. The reverse also is true. I have no doubt about this."</p><p>
The substance is this: the Sakti of the <i>atma</i> is superior to all and through the method of enquiry it can be strengthened. With that, not only the sufferings of the soul but even those of the body can be eliminated. The Maharshi always abided in the Self. In his very presence every infirmity vanished!</p><p>
</p><HR></HR>
<b>Referred Resources:</b><br></br>
<a href='http://benegal.org/ramana_maharshi/books/coll/cw004.html'>Who am I?</a><br></br>
<div class='links'><b>OTHER LINKS</b>:<br></br><b>Links to letters:</b><br></br><b>Links to rl:</b><br></br><a href='http://benegal.org/ramana_maharshi/books/rl/rl018.html'>Virupaksha: (Chapter 18: The Peerless Hill</a> <br></br><b>Links to sp:</b><br></br><b>Links to gems:</b><br></br><br></br></div>annamalaihttp://www.blogger.com/profile/02700796914802815318noreply@blogger.com0tag:blogger.com,1999:blog-4614136166624019627.post-73298737318027455822007-06-03T02:45:00.006-07:002007-06-20T02:17:10.509-07:0024. HARASSMENT BY SADHUS<p>LONG ago Sankara said that there were far too many pretenders among <i>sadhus. </i> The scriptures have condemned them, yet their number has increased and in the present times substantial amounts are wasted by the public on them. Such hypocrites have anger as well as fear towards true <i>sannyasis </i> and hence do everything possible to harm them. But the reputation of truly noble men only gets enhanced by such acts of the pretenders, whose true nature gets revealed.</p><p>
From the very moment the Swami settled down on the hill, Arunachala, the income of the hypocritical <i>sadhus</i> began dwindling and instead started pouring at the Swami's feet. The Swami's great <i>vairagya</i> <a href='http://benegal.org/ramana_maharshi/books/coll/cw068.html#vairagya'><span title='freedom from worldly desires; dispassion' class='glosslink'><sup>[?]</sup></span></a> and his teachings were attracting people in large numbers. This caused heartburn to the <i>sadhu</i> <a href='http://benegal.org/ramana_maharshi/books/coll/cw068.html#sadhu'><span title='an ascetic or one who has renounced the world in quest of liberation ' class='glosslink'><sup>[?]</sup></span></a> pretenders. Among them was one, Jataswami who had some <i>tapas</i> <a href='http://benegal.org/ramana_maharshi/books/coll/cw068.html#tapas'><span title='religious austerities' class='glosslink'><sup>[?]</sup></span></a> to his credit and was also learned. In fact, the Swami used to visit him frequently and consult the books available with him. Jataswami was celibate and frugal in his eating habits but his great weakness was jealousy. He had the habit of rolling rocks towards any real <i>sadhu</i> <a href='http://benegal.org/ramana_maharshi/books/coll/cw068.html#sadhu'><span title='an ascetic or one who has renounced the world in quest of liberation ' class='glosslink'><sup>[?]</sup></span></a> who attempted to settle on the hill and most of them went away apprehending some approaching<br></br>
earthquake. Jataswami employed the same trick towards the Swami but it had no effect; on one such occasion the Swami climbed up further and caught the elderly Jataswami who, strangely, not only did not express any remorse but merely laughed it off as a practical joke.</p><p>
Jataswami's friend was Balanandaswami, a peculiar Brahmin character. He was acquainted with English, French, Marathi, Hindustani, Sanskrit and Malayalam. He studied the <i>Prasthana Traya</i> <a href='http://benegal.org/ramana_maharshi/books/coll/cw068.html#Prasthana Traya'><span title='the triple cannon of Vedanta; the three Vedantic scriptural authorities: Upanishads , Brahma Sutras, Bhagavad Gita .page 309' class='glosslink'><sup>[?]</sup></span></a> (scriptures). Appearance- wise also he was attractive with sharp features and good complexion. He also had the gift of the gab and by spinning yarns was able to win over any stranger. As darkness is dispelled when the sun rises, with the arrival of the Swami on the hill, Balanandaswami's glamour began to fade. But he was not one to give up. He tried to win over the Swami by all kinds of tricks. He would tell all visitors that the young Swami was his disciple and would ask them to give his "disciple" something to eat. Not only that, he would place a lot of eatables in front of the Swami in the presence of visitors and urge him to eat.</p><p>
The Swami was guileless yet he could easily notice the hypocrisy of Balanandaswami but was not inclined to act against evil which was why possibly he never exposed him. Quite brazenly Balanandaswami said to the Swami, "I will declare you to be my disciple and make some money thereby. What do you lose, just be silent". After 1908 a number of persons learned and unlearned, rich and poor, children and elderly - became devoted to the Swami. They began showing their resentment towards Balanandaswami<br></br>
at first indirectly but later, directly. Balanandaswami went to ridiculous lengths to establish himself as the Swami's <i>guru</i> without realizing that his acts were harmful to himself. The climax came one night with his passing urine in the verandah of Virupaksha cave before leaving the place. Palaniswami who guessed that it could only be the act of Balanandaswami washed the place. After the Maharshi and others went to have a bath at a distant <i>teertha,</i> Palaniswami threw out the bundle of Balanandaswami's clothes, among them were some costly ones too, and left the place locking up the cave. Palaniswami also felt that even if he did not express it the Maharshi must have been revolted at Balanandaswami's act.</p><p>
Balananda returned and became furious at what happened to his clothes and began ranting "this must be Palani's work". As soon as Palani returned he belaboured him and said to the Maharshi, "This fellow Palani is quite arrogant, see how he threw away my clothes. Get rid of him at once." The Maharshi did not respond, Palani did not stir. With uncontrollable anger Balananda spat on the face of the Maharshi, even then the latter kept silent. For some unknown reason the Maharshi's devotees present at the spot also kept quiet. Another disciple, Muthaiah, living in a different cave got to know of this and with great fury was about to beat the forty year old Balanandaswami with a stick, when the Maharshi intervened and stopped him. Balanandaswami realized that his ways would not succeed and decided to leave the place but even then his pride would not leave him. He said, "This hill does not deserve to be the place for me to<br></br>
do <i>tapas"</i> and left for the railway station. He seated himself in an upper class compartment. Even there he did not behave himself. There was a young couple already seated in the compartment. Balanandaswami began ordering about the young man who, naturally, ignored his commands. Furious at this, Balananda shouted at him: `By ignoring my words you are insulting me. This is because of your infatuation with this tart." At this, the young man took out his sandals and beat up Balananda. After this treatment, Balananda disappeared from Arunachala.</p><p>
Two or three years later, when the Maharshi was residing at the mango tree cave, Balananda reappeared, stood before the cave and sent for the Maharshi. The latter, assuming that Balanandaswami was reformed came out. When no one was about, Balananda asked the Maharshi, "Have you heard what had happened at the railway station?". The Maharshi gave an affirmative answer. Balananda resumed, "Possibly, I needed that experience also! I regret having spat on you the other day, when I was beside myself with anger. If you so wish you may now spit on me as many times as you like" and went closer to the Maharshi. The Maharshi who had no trace of revenge in him did nothing of the kind.</p><p>
But true to his form Balananda began ordering about everybody from the very next day. Naturally, nobody cared. A few days later he came to the mango tree cave and said to the Maharshi, "I shall teach you how to attain <i>nirvikalpa samadhi."</i> So saying he forcibly took him to the pial opposite the cave. Turning to Vasudeva Sastry<br></br>
and other disciples of the Maharshi he said, "What business have you in the company of elders? You had better go." He looked again at the Maharshi and said, "You keep looking into my eyes and take a deep breath." He cautioned the Maharshi to relax-thus he harassed the Maharshi for about half an hour and at the end, he himself fell asleep. The Maharshi and his disciples quietly went back to the Virupaksha cave.</p><p>
Balananda indulged in such antics on one more occasion. He ordered Rangaswamy Iyengar, a disciple of the Maharshi to fetch a twig for him to brush his teeth. Rangaswamy Iyengar brought a big branch and said, "For the elderly, is this not the appropriate thing?" Balananda ordered another disciple so fetch some fire to light his cigar. He, in turn, brought burning pieces of coal in a huge basin. Bringing it close to Balananda's face he asked, "What should be lighted?"</p><p>
Balananada realized that the Maharshi's disciples would no longer care for him and thought it better to leave the place before they drove him out. Before leaving, he addressed the Maharshi thus: "This hill is unfit for persons like me. On top of it your disciples have insulted me. It was I who gave you various powers and because of them people are reverential towards you. I am withdrawing all the powers. Henceforth no one will respect you." So saying he left for the town.</p><p>
He went to a sweetmeat shop owner and boasted about what he had done. The shop owner had great regard for the Maharshi; upon hearing what Balananda said he<br></br>
got ready to thrash him. With that, Balananda left Arunachala again. Sometime later Balanandaswami returned to the Maharshi and saying that he had no attachment towards the body, he became nude and behaved in a repulsive manner with the Maharshi's attendant. All those present were incensed but the Maharshi was as usual indifferent. After this event Balananda left Arunachala for good. Nobody heard of him any more.</p><p>
Another <i>sadhu</i> <a href='http://benegal.org/ramana_maharshi/books/coll/cw068.html#sadhu'><span title='an ascetic or one who has renounced the world in quest of liberation ' class='glosslink'><sup>[?]</sup></span></a> also tried to project himself as the Maharshi's <i>guru.</i> This Mahaswami had learnt the preliminary lessons of philosophy; he performed <i>mantra japa</i>, and was acquainted with music also. He resented the Maharshi who did not perform any <i>japa</i> but who still `earned' a lot of money. He would go to the post office and collect all the letters addressed to the Brahmana Swami (by which name also the Maharshi was known). His justification was that he also was a Brahmin residing on the hill! Once he returned from a pilgrimage to Kalahasti and said to the Maharshi, "I returned only for your sake. I shall initiate you in the Dattatreya- <i>mantra</i>". The Maharshi did not jump with joy at this unsought for attention. He was, as usual, indifferent. But the Mahaswami would not give up. "God appeared in my dream and ordered me to initiate you" he said. The Maharshi replied "If He appears in my dream also and orders me to receive the <i>upadesa</i> I shall do so". "No, no it is a very brief <i>mantra</i>, get up and we shall commence" said the Mahaswami. The Maharshi replied "What is the use of this <i>upadesa</i> when I have no inclination towards performing any <i>Japa?"</i></p><p>
The Mahaswami got angry and whenever any of his visitors expressed a wish to have the <i>darshan </i> of the Maharshi, he would try to dissuade them saying that the Maharshi was not great nor learned enough to be able to give any instruction to them. The Maharshi heard this but as usual kept quiet. One day when the Mahaswami was in meditation at the banana grove near the temple he had a vision of the Maharshi who said to him "Don't be deceived," and disappeared. With that, the Mahaswami trembled and realized that Ramana was no ordinary person and that he did possess certain powers. Thereafter he decided not to trifle with the Maharshi. He ran to the Maharshi, and narrating his experience pleaded with him to see that he no longer had such visions. The Maharshi replied calmly "I have no such powers. Further I have no hatred towards you at all." Mahaswami got pacified with these words and went his way.</p><p>
Round about 1916, a group of <i>sadhus </i> planned to abduct the Maharshi. They came to him at the Virupaksha cave in a drunken state and said, "We are from Podigai the place where the sage Agastya is still in penance. He ordered us to take you to Srirangam first, where a meeting of the <i>siddhas</i> is on, and later bring you to him. He said that there were some elements still in your body which were preventing your attaining complete <i>Siddhi</i> and that he would remove them for your own benefit. He also said that he would initiate you in the proper manner."</p><p>
The position was critical but the Maharshi just did not utter a single word. Perumalswami who was there,<br></br>
was quite strong and quick-witted. He intervened and said to the visitors, "We have been already told by God of your impending visit and He ordered us to fry you in a pan. What do you say to this?" He further turned towards Mastan, a fellow disciple, and asked him to make necessary preparations for this. This acted as an excellent antidote which made the visiting <i>sadhus </i> run away.</p><p>
It is not that such "gentlemen" were wanting among the educated classes, either. In the early days of the establishment of the <i>Ashram</i> some rich gentlemen of Madras, felt that the administration of the <i>Ashram</i> was not being carried out properly. They chartered a bus from Madras and arrived at the <i>Ashram</i> with the objective of changing the management or failing that, taking the Maharshi away to Madras. They entered the hall where Bhagavan sat. He was serious, immobile and silent. Each one of the visitors developed cold feet and having nothing to say they simply returned to their bus and went away. The Maharshi later on came to know as to why they came in the first place. He said, "I did not know why they came. Did they come here to imporve the <i>Ashram</i> or themselves?"</p><p>
So long as one lives in the world even a <i>jnani</i> <a href='http://benegal.org/ramana_maharshi/books/coll/cw068.html#jnani'><span title='a Self-realized person, a sage; one who has attained realization by the path of knowledge ' class='glosslink'><sup>[?]</sup></span></a> may have to face critical situations. There is no escape from <i>prarabdha</i> for any one that is the moral of these episodes.</p><p>
</p><HR></HR>
<b>Referred Resources:</b><br></br>
<div class='links'><b>OTHER LINKS</b>:<br></br><b>Links to letters:</b><br></br><a href='http://benegal.org/ramana_maharshi/books/letters/letter048.html'>japa: (Chapter 48: Japa, Tapa and the Like</a> <br></br><a href='http://benegal.org/ramana_maharshi/books/letters/letter116.html'>prarabdha: (Chapter 116: Prarabdha (Fate)</a> <br></br><b>Links to rl:</b><br></br><a href='http://benegal.org/ramana_maharshi/books/rl/rl018.html'>Virupaksha: (Chapter 18: The Peerless Hill</a> <br></br><a href='http://benegal.org/ramana_maharshi/books/rl/rl023.html'>1908: (Chapter 23: Ramaswami Iyer</a> <br></br><a href='http://benegal.org/ramana_maharshi/books/rl/rl015.html'>Palaniswami: (Chapter 15: <i>Yoga Siddhi</i></a> <br></br><b>Links to sp:</b><br></br><b>Links to gems:</b><br></br><br></br></div>annamalaihttp://www.blogger.com/profile/02700796914802815318noreply@blogger.com0tag:blogger.com,1999:blog-4614136166624019627.post-84049809366712734512007-06-03T02:45:00.005-07:002007-06-20T02:17:02.953-07:0025. SESHADRI SWAMI<p>IF to the inhabitants of Arunachala the Maharshi was the sun, Seshadri was the moon. Both were unique, each in his own way. Seshadri was born an Ashtasahasram Brahmin in 1870 at Vazhur of Vandavasi taluq. As he lost his father quite early his mother's uncle Kamakoti Sastriar, a musician, <i>pouranic</i> and scholar brought him up. Seshadri had a retentive memory and, was proficient in vocal music, and <i>puranic</i> lore. At a very early age he mastered the principal Sanskrit classics and was able to compose poetry in Sanskrit.</p><p>
Seshadri's favourite Deity was Goddess Kamakshi of Kanchipuram. Reciting the five hundred slokas in her praise, <i>Mukapanchasati</i>, he went round her shrine day and night. In his fifteenth year he got initiated in the <i>sakti (Bala) mantra</i> and carried on spiritual practices at the dead of night alone in a burial ground adjoining a river near the Periandavar shrine. He obtained a vision of the Goddess Sakti.</p><p>
Thereafter, Seshadri went round several places for acquiring knowledge in <i>mantras</i> and finally reached Arunachala in 1890 where he stayed till his end. He had acquired occult powers such as reading other peoples' thoughts, clairvoyance and <i>vaksiddhi.</i></p><p>
Seshadri avoided the company of people and to ward them off acted like a lunatic throwing stones at people.</p><p>
On seeing Ramana he noticed that he was a realised soul who abided in the Self. He developed great affection for Ramana.</p><p>
Seshadri who declined invitations from anyone, on his own used to visit Ramana's place at Pavalakundru occasionally and sit along with Ramana's devotees for a meal. While having his meal Seshadri would sprinkle rice all round, at which Ramana's devotees would object. Seshadri would agree with them and take care to ensure that the rice did not fall on the ground. He also used to visit Echammal's house even without being asked by her. Seshadri loved Maharshi's disciples too and used to advise them to surrender themselves to the Maharshi.</p><p>
One, Venkatarama Ayyar stood before Seshadri, though with a desire to have the <i>darshan</i> of the Maharshi. Seshadri who read his thoughts said, "The Maharshi's <i>darshan</i> will purify the mind" and encouraged him to go. Another devotee of the Maharshi, Somasundara Swami, left the Maharshi's <i>ashram</i> for certain reasons and was looking for another <i>guru</i> and in that connection sought Seshadri's advice. Seshadri Swami grasped what Somasundara Swami was about to ask and said, "Go back to Ramana." But Somasundara Swami was hesitant to do so. Seshadri shouted at him saying "Go, go to Ramana Swami" Somasundaram thereupon returned to the <i>ashram</i> immediately, It was midnight by then.</p><p>
Seshadri always said that one should follow only one path and one <i>guru</i>. So if any one with devotion to Ramana came to him he would urge him to go to Ramana. On<br></br>
one occasion he asked T.V. Subrahmanya Ayyar, who had great devotion towards the Maharshi, "There are three <i>lingas</i> here, do you know?"</p><p>
<i>Ayyar</i>: The hill is the only one. It is the <i>jyotirlingam.</i></p><p>
<i>Seshadri</i>: Not at all and you know that there are three <i>lingas.</i></p><p>
<i>Ayyar</i>: I do not know, but what are the other two <i>lingas, </i> Swami?</p><p>
<i>Seshadri</i>: You know them too.</p><p>
<i>Ayyar</i>: Sorry, I do not know.</p><p>
<i>Seshadri</i>: People say it is Ramana Swami.</p><p>
<i>Ayyar</i>: Alright, what is the third?</p><p>
<i>Seshadri</i>: You know that too.</p><p>
<i>Ayyar</i>: I do not know, Swami.</p><p>
<i>Seshadri</i>: The third <i>lingam</i> <a href='http://benegal.org/ramana_maharshi/books/coll/cw068.html#lingam'><span title='a vertical column of stone with a rounded end, symbol of the unmanifest Siva ' class='glosslink'><sup>[?]</sup></span></a> is known as `Seshadri'.</p><p>
<i>Ayyar</i>: Is it you?</p><p>
<i>Seshadri</i>: You know it, isn't it?</p><p>
<i>Ayyar</i>: I don't know.</p><p>
<i>Seshadri</i>: Yes it is me. There were occasions when Seshadri said he was not different from Ramana.</p><p>
</p><p>
Lakshmi Ammal came to Arunachala in order to serve the Maharshi and stayed with Echammal. One day on her way to the Maharshi's <i>ashram</i>, she ran into Seshadri Swami and regretted that she was not able to serve him. Seshadri grasped her unspoken thought and to lessen her grief said to her, "What if the service is there (i.e to Ramana) or here (i.e. to Seshadri)?"</p><p>
In order to facilitate <i>dhyana</i> <a href='http://benegal.org/ramana_maharshi/books/coll/cw068.html#dhyana'><span title='contemplation; the seventh rung in the ladder of eightfold yoga' class='glosslink'><sup>[?]</sup></span></a>, a Sastry of Chidambaram used to resort to opium though the Maharshi advised him against it. On one occasion as the opinum was not pure, the mind of the Sastry became perverse and all sorts of thoughts sprang up. Not knowing what to do, he ran to the Kambathu Ilayanar shrine and waited for Seshadri. As soon as he came the Sastry prostrated at his feet and even before he could say anything the Sastry was admonished thus: "I had already advised you against using the drug but you persisted." These were not the words of Seshadri, but of the Maharshi. The Sastry realised that Seshadri said those words to demonstrate that there was no difference between him and the Maharshi.</p><p>
Tiruvallur Subrahmanya Mudaliar was a businessman who got entangled in litigations in his thrist for acquiring more wealth. Seshadri rebuked him several times on this score. In 1910 Seshadri went to the Mango tree cave where Mudali was in the presence of the Maharshi and said to Mudaliar, "Look, the income of the younger brother is ten thousand per month; for me it is one thousand, Why don't you try to earn at least a hundred?" Mudaliar understood that the `income' mentioned by Seshadri meant spiritual wealth and that `Younger brother' meant the Maharshi, yet he replied, "Where is the time Swami, I am immersed in various transactions". Persisting, Seshadri told him several times that `<i>atma vidya'</i> was easy but to no avail. On one occasion Seshadri sudddenly said to him "You will be branded a sinner for having killed a Brahman." Mudaliar's heart skipped a beat at that. He ran to the Maharshi for whom he had great reverence and told him what Seshadri said. The Maharshi consoled him saying "Yes it is true. Because you do not desire to know that you are the Brahman, it amounts to killing Brahman, nothing wrong with that description."</p><p>
Whether Seshadri worshipped God with attributes or without attributes is dealt with in the chapter on "<i>Giripradakshina</i>". It is shown therein that he appeared to have had devotion to the Lord with attributes. He also demonstrated <i>nirvikalpa samadhi.</i> Hence it may be appropriate to conclude that he worshipped the Formless One also.</p><p>
One day, Seshadri stood watching a buffalo in the <i>agraharam. </i> V.C. Narayana Ayyar came there and asked him what he was looking at. Seshadri said "This." Ayyar asked him if he was referring to the buffalo. Seshadri turned towards him and asked him to tell him what it was. Ayyar replied, "It is a buffalo". Seshadri said, "Is it a buffalo? You beast, you had better refer to it as Brahman" and walked away. Recollect the <i>upadesa </i> of Seshadri to Natanananda also in this context.</p><p>
Seshadri Swami attained <i>Siddhi</i> on January 14, 1929.</p><p>
</p><HR></HR>
<b>Referred Resources:</b><br></br>
<div class='links'><b>OTHER LINKS</b>:<br></br><b>Links to letters:</b><br></br><a href='http://benegal.org/ramana_maharshi/books/letters/letter015.html'>Echamma: (Chapter 15: Echamma’s Demise</a> <br></br><a href='http://benegal.org/ramana_maharshi/books/letters/letter193.html'>Lakshmi: (Chapter 193: The Deliverance of Lakshmi the Cow</a> <br></br><a href='http://benegal.org/ramana_maharshi/books/letters/letter194.html'>Lakshmi: (Chapter 194: Burial of Lakshmi the Cow</a> <br></br><a href='http://benegal.org/ramana_maharshi/books/letters/letter195.html'>Lakshmi: (Chapter 195: The History of Lakshmi the Cow</a> <br></br><a href='http://benegal.org/ramana_maharshi/books/letters/letter041.html'>pradakshina: (Chapter 41: The True Nature of Pradakshina</a> <br></br><b>Links to rl:</b><br></br><a href='http://benegal.org/ramana_maharshi/books/rl/rl029.html'>Giripradakshina: (Chapter 29: Giripradakshina</a> <br></br><a href='http://benegal.org/ramana_maharshi/books/rl/rl029.html'>Seshadri: (Chapter 29: Giripradakshina</a> <br></br><a href='http://benegal.org/ramana_maharshi/books/rl/rl034.html'>Lakshmi: (Chapter 34: Followers</a> <br></br><a href='http://benegal.org/ramana_maharshi/books/rl/rl040.html'>Lakshmi: (Chapter 40: Withdrawal of the Manifestation</a> <br></br><a href='http://benegal.org/ramana_maharshi/books/rl/rl030.html'>Natanananda: (Chapter 30: Natanananda Swami</a> <br></br><a href='http://benegal.org/ramana_maharshi/books/rl/rl021.html'>Echamma: (Chapter 21: Echammal</a> <br></br><a href='http://benegal.org/ramana_maharshi/books/rl/rl040.html'>Echamma: (Chapter 40: Withdrawal of the Manifestation</a> <br></br><b>Links to sp:</b><br></br><b>Links to gems:</b><br></br><br></br></div>annamalaihttp://www.blogger.com/profile/02700796914802815318noreply@blogger.com0