Ramana Maharshi About Sanyasam and Detachment

Devotee.: Is it necessary to take sannyasa (a vow of renunciation) in order to attain Self-realisation?

Bhagavan: ‘Sannyasa’ means renouncing one’s individuality, not shaving one’s head and putting on ochre robes. A man may be a householder but if he does not think he is one he is a sannyasin.On the other hand, he may wear ochre robes and wander about,but so long as he thinks he is a sannyasin he is not one. To think about one’s renunciation defeats the purpose of renouncing.

What do you mean by ‘taking sannyasa’? Do you think it means leaving your home or wearing robes of a certain colour? Wherever you go, even if you fly up into the air, will your mind not go with you? Or, can you leave it behind you and go without it?

Why should your occupation or duties in life interfere with your spiritual effort?

For instance, there is a difference between your activities at home and in the office. In your office activities, you are detached and so long as you do your duty
you do not care what happens or whether it results in gain or loss to the employer.

Your duties at home, on the other hand,are performed with attachment and you are all the time anxious whether they will bring advantage to you and your family. But it is possible to perform all the activities of life with detachment and regard only the Self as real. It is wrong to suppose that if one is fixed in the Self, one’s duties in life will not be properly performed. It is like an actor.

He dresses and acts and even feels the part he is playing, but he knows really that he is not that character but someone else in real life. In the same way, why should the body consciousness or the feeling ‘I-am-the-body’ disturb you, once you know for certain that you are not the body but the Self?

Nothing that the body does should shake you from abidance in the Self. Such abidance will never interfere with the proper and effective discharge of whatever duties the
body has any more than an actor’s being aware of his real status in life interferes with his acting a part on the stage.

Source: The Teachings of Bhagavan Sri Ramana Maharshi in His Own Words Edited by ARTHUR OSBORNE

Read More

Ramana Maharshi does not like anyone to wait for him for their breakfast

In August 1943, I shifted my residence from the town to a house in Raju Chettiar’s compound in Ramana Nagar.After coming to Tiruvannamalai, I got into the habit of taking coffee in the mornings. At the new house, milk was being supplied very late; sometimes as late as even 8 or 9 a.m.

As I had no work to do till then, I was going to the Ashram in the early morning hours. A lady devotee who is rather egoistic, was coming there earlier still. There used to be two or three ladies also with her.

While I was sitting somewhere near the back door of the dining hall, they were sitting right in front of the main door which was facing the bathroom of Bhagavan. According to the existing practice, the bell for the breakfast used to be rung as Bhagavan came out of the bathroom and he went direct into the dining hall.

Bhagavan expressed several times his embarrassment about his going in for breakfast while some devotees were waiting just opposite to him without having had their breakfast: “Look at that. While all those are standing there with empty stomachs, not having even their morning coffee I feel awkward in going in and eating sumptuously.”

No serious notice was taken of his remarks. One day, after having his breakfast he was going out to the hill when he happened to notice me standing at the back door. Grieved at it he remarked, “See. Nagamma also is standing there.

She does not eat anything in the nights. She looks tired. She is not able to have her morning coffee because the milkman comes late. How could I eat heartily leaving all these people hungry? What to do?” It seems he had remarked thus twice or thrice.

A few days later Ramakrishnaswami, Bhagavan’s attendant, told me about this. “Ayyo! If only I had known that this would cause some pain and embarrassment to Bhagavan,
I would never have come that side,” I said, and stopped going to that side from that day onwards. I went to the Ashram only after Bhagavan returned from his morning walk on the hill.

Ramakrishnaswami appears to have informed Bhagavan about this, and so Bhagavan is reported to have said, “Oho! I see.You have told Nagamma, all right. But tell the other ladies and see what happens.” “Why not? I shall tell them and see that they heed my words,” he said confidently.

Accordingly he spoke to them the next day. Are they the people to care for him? Instead, they remonstrated with him saying, “Mind your business. What do you lose if we stand here? We have not come here for your coffee. This is all your fabrication.

Bhagavan will not say anything like that.” When Bhagavan came to know about this, he had a hearty laugh. He said, “So you have had it. You said that they would heed your words.

Are these people like Nagamma to take it in the right spirit? If you say anything further, they will state that Bhagavan himself had permitted them to stand there.

Supposing you say Bhagavan never permitted this, they will say he gave the permission not verbally but in silence. If that too is disbelieved,they will say Bhagavan told them so in a dream. What can you do then? That is how they behave,” said Bhagavan.

Source: Letters from Sri Ramanasramam VOLUMES I, II & Letters from and Recollections of Sri Ramanasramam By SURI NAGAMMA Translated by D. S. SASTRI

Read More

Suri Nagamma Recollects Guru Prasadam Given To Her By Guru Ramana

One afternoon in 1945-46, I went to the Ashram late in the afternoon. Devotees assembled there were munching something. When enquired what it was, I was told that some coconuts which were ripe had fallen on the ground, there was ripe copra within which was very nice and so they were eating it.

“Is that so?” I said and went to Bhagavan. He too was eating holding a portion of it in his left hand. As soon as he saw me he said, “There she is. Nagamma has come. Give her also a portion.”

“Ayyo! it is all exhausted,” exclaimed those near him.

Normally if anyone brings something to eat during the afternoons and it is over by the time I go to Bhagavan, it is usual for Bhagavan to offer me a portion of what he has in his hands, but as what he eats is usually very small quantity,I respectfully decline to take it and go to the kitchen and eat. I wanted to do the same thing this time also and looked towards the kitchen.

Noticing it Bhagavan called me and said, “Listen. You won’t get this there, as it is all being consumed here only. Come near. This is very tasty.” When I went there as desired, Bhagavan gave me all that he had in his hands. When I protested against his giving me away all that he had, he said, “Never mind. I have already eaten a lot. Your share only is the leftover.” I accepted it as a mahaprasadam — an invaluable gift — and ate it with great relish. To me it appeared like nectar.

My delight knew no bounds as it was a prasadam received unsolicited from Bhagavan’s own hands. My joy was indescribable.Guroruchistam (the leftover of a Guru) is really this and not what is left over from the guru’s plate or leaf after he eats.This is perhaps what Bhagavan wanted to teach us that day.

While residing on the hill and also during the early days of the Ashram, Bhagavan used to take part in kitchen work and so devotees were at the time receiving prasadam at his hands like this, but since my coming here this has not happened.

So on that day, when I received from Bhagavan’s own hands a portion of what himself was eating, all felt that it was my special good fortune — the result of my past births.

Source: Letters from Sri Ramanasramam VOLUMES I, II & Letters from and Recollections of Sri Ramanasramam By SURI NAGAMMA Translated by D. S. SASTRI

Read More

Ramana Maharshi Does Not Tolerate If Any Special Attention Is Shown To Him While Eating

Servers in the kitchen usually devote special attention to Bhagavan by serving him something more than they serve to others. He notes such undue discrimination and tries to dissuade them.

Once post master Raja Iyer did so and Bhagavan looked at him disapprovingly but did not say anything at that time; and so Raja Iyer was continuing the practice off and on.

One night palpayasam (milk pudding) was prepared and Chinnaswami finding it particularly delicious, appeared to have hinted to Raja to serve a little more than usual to Bhagavan. So Raja served a little more. Bhagavan could not tolerate it and burst out, “There! Again the same nonsense.

The same monkey tricks. Why do you serve me more than what you serve others? When it comes to serving Bhagavan,the ladle is immersed fully while it is immersed only half when it is served to others. How often have I told you not to do so? No one listens to my words.

When the ladle is in his hands the server thinks he is as powerful as the District Collector and thinks he can do anything without fear. He is the one who serves and we are the people to eat whatever he serves. His hand is above and ours is below.

We must act as he pleases and eat as he decides and then lie low.” And Bhagavan went on talking in that strain, severely rebuking all the people concerned.

Source: Letters from Sri Ramanasramam VOLUMES I, II & Letters from and Recollections of Sri Ramanasramam By SURI NAGAMMA Translated by D. S. SASTRI

Read More

Ramana Maharshi Brother Chinnaswami's Second Son Ganesan

During the years 1943/44 T. N. Venkataraman, son of Chinnaswami, the Sarvadhikari, was living in the town and coming to the Ashram daily to do his allotted work. His second son, Ganesan was at the time a little boy of about seven or eight years of age.

One day while returning from school, he accidentally met a jutka driver known to the family and so got into his jutka for a joy ride. As the boy did not return home at the usual time, his people got worried and began to search for him.

He was not found anywhere near the school nor anywhere near about. One or two people
searching for him came to the Ashram and informed Bhagavan about the missing boy.

Bhagavan sent them away saying he would be somewhere near and they need not make
a big fuss over it. One of the devotees sitting nearby remarked,“The boy used to be playing about here worshipping the idols of Vighneswara, Sri Krishna and other gods. What a pity! Where could he have gone?” Bhagavan with a laugh remarked, “Why worry? He will be loitering somewhere.

Running away from home is in the family. There is nothing strange.” The boy was found afterwards. He grew up and took his M.A. While doing a job in Bombay he got disgusted with life, renounced everything, went away from there without informing anybody and was ultimately traced at Kashi. His father went there and brought him back home.

He however declined to take up any salaried job or marry and settle down. Devotees from Madras and at the Ashram told Ganesan, “Never mind all that. It is enough if you
remain at the Ashram and look after its affairs.” Accordingly he stayed back and is now the Managing Editor of The Mountain Path journal.

The words of Bhagavan that running away from the family and becoming a sannyasi is in the family have come true in his case. It is truly said that the words of Mahatmas are prophetic and never go waste. Their prophecy invariably comes true in due course.

Source: Letters from Sri Ramanasramam VOLUMES I, II & Letters from and Recollections of Sri Ramanasramam By SURI NAGAMMA Translated by D. S. SASTRI

Read More

Suri Nagamma Relates How Once Kunjuswami’s Trip To Tirupati Has Been Cancelled

During the period Bhagavan was living on the hill a Malayali devotee brought Kunjuswami who was then very young and told Bhagavan, “Swami, this little boy came to us saying he did not want his mother, father or his native village and stayed with us. Even in his childhood he had great vairagya (absence of worldly desires or passions).

Quite a smart lad. But what is the use of his staying with us? We thought it would be good if he were to stay with a holy person like you and so have brought him here. Please allow him to stay with you.” Thus they entrusted him to Bhagavan and went away.

From that tender age itself, he was very obedient and docile and so Bhagavan began calling him, “Kunju,Kunju.” Subsequently all others began calling him by the
same name; and that ultimately became his permanent name.As he grew up he showed remarkable intelligence.

The number of Bhagavan’s personal attendants also gradually increased, as also the devotees when Bhagavan shifted from Skandasramam to the present place. Dandapani
Swami was looking after the management of the Ashram at the time. He was in charge of the kitchen also.

At that time Bhagavan was working in the kitchen like an assistant under him. If Dandapani fried the ingredients for chutney,Bhagavan ground them suitably; if rice and dhal were soaked in water overnight, Bhagavan ground them into iddli paste
the next morning. That kind of work was being done by Bhagavan at the time.

Once it so happened that when Bhagavan was grinding rice and dhal for iddli his hands got blistered. Noticing it,Kunjuswami with great humility, requested Bhagavan not to grind. Bhagavan did not listen to him. He begged of Dandapani not to entrust that work to Bhagavan, but it was of no use.

At the same time, Dandapani got a basketful of tamarind leaves, fried them lightly with chillies and gave the whole lot to Bhagavan for grinding into chutney. Bhagavan
began grinding it in spite of the blisters on the hands. Unable to contain his anguish, Kunjuswami told Bhagavan, “Please don’t grind it. If you do, I will not eat that chutney.” Without minding his protest, Bhagavan completed the grinding and
got the chutney ready.

When it was served during meal time,Kunjuswami declined to eat it. Bhagavan noticed it and from then onwards whenever anyone came to see him he sent for Kunjuswami and asked him, “May I talk to this person?” Other times he used to enquire, “May I go out to answer calls of nature? May I take food?” and the like. That way he began taunting Kunju by asking for permission for everything.

When his attendants asked him, ‘What is all this,Bhagavan?”, he said, “Yes. I must act according to his directions; otherwise he might even decline to take food. If he asks me to stand, I must stand; if he asks me to sit, I must sit. I must act according to his instructions in every respect.

He has refused to eat the tamarind chutney just because I did not stop grinding when he protested. That is the way with these people. They come here as sadhakas and then try to boss over us. Things will be all right if we act according to their instructions.”

Hearing all that, Kunjuswami felt deeply grieved and crestfallen and in his depressed state of mind, resolved to go away on pilgrimage for some time. Accordingly, he approached Bhagavan for permission to go to Tirupati.

Bhagavan did not say yes or no to his request but instead began giving him some work or other to keep him busy all the time and thereby effectively prevented him from asking permission to go.

Suddenly one day Bhagavan started for giripradakshina (circumambulating the hill) and asked Kunju to accompany him. Afraid of raising any objections and hoping against hope he would get permission to leave after the giripradakshina was over, he packed his clothes and took them with him so as to go to the railway station straight,
without returning to the Ashram.

Observing this Bhagavan purposely began walking much slower than usual, with the
result by the time they approached the town towards the end of their giripradakshina the train had already steamed out of the railway station. Looking at Kunju with a smile Bhagavan said, “Kunju, there is the train by which you wanted to go. Hurry up. Go and catch it.”

When all the devotees present laughed at this, Bhagavan said, “That is not it. When
he was a little boy someone — perhaps his Guru brought him to me and entrusted him to my care. Now he says he will go away from me. Where will he go? In case his Guru
comes and asks me, ‘Where is my sishya?’ What reply can I give?” That was the end of the story and the idea of his going on pilgrimage was given up. It only shows how he was tied down by the grace of Bhagavan.

Subsequently, the devotees respectfully submitted to Bhagavan, “Kunju is feeling extremely sad. That is why he wanted to go to Tirupati for getting some peace of mind. How can he stay on here if Bhagavan does not forgive him?”

With a laugh Bhagavan said, “How queer! All that I said was in a lighter vein. After all what wrong has he done? He could not bear the sight of the blisters on my hands getting worse by my continuing to do the grinding work and so tried to dissuade me. Nothing very wrong.

Tell him to give up all these foolish ideas about pilgrimage. What can I say if his
Guru turns up and asks for his sishya?” After that Bhagavan’s attitude towards him became perfectly normal.

Relating to me this incident Kunjuswami said, “Amma! After this incident, I have gone to several places on pilgrimage but could not find any peace of mind until I came back to Arunachala. This is Bhagavan’s grace.” Kunjuswami is staying in the Ashram to this day.

Source: Letters from Sri Ramanasramam VOLUMES I, II & Letters from and Recollections of Sri Ramanasramam By SURI NAGAMMA Translated by D. S. SASTRI

Read More

Kavyakanta Ganapati Muni Says Ramana Maharshi Is A Good Cook

Sometime in 1942, a devotee asked Bhagavan why the slokas in “Chatvarimsat” though they are only forty in number are in different metres. Smilingly Bhagavan said, “Oh that! Nayana wanted to write a “Ramana Satakam” (100 slokas) with each set of ten slokas in different metres and selected the required metres for the purpose.

He then began writing one sloka in each metre and slowly added some more slokas as and when he felt like writing but could not complete the work. By the time he passed away it was found there were only 40 slokas.

These were gathered together by me and named as “Chatvarimsat”. This is being recited every morning before the Upanishad Parayana. What to do? A number of his writings remained incomplete similarly. That was his way of doing things.” “In one or two places there are ten slokas at a stretch in one metre. How come?” asked the devotee.

“Yes, yes. In one dasakam (series of ten slokas) he wrote only two slokas in a lighter vein saying ‘Bhuvana bhupate, bhagavatah krite, bhavasi pachako yamavatam pate,’ (Oh! Lord of Sannyasa! You are like a cook in the services of God). ‘Narapasooniman ahami tadayan,parasivodanam vithanushe pachan’, (You are demolishing the egos of the human animals and cooking meals for Parama Siva).You see, that means I am a good cook.

Nayana has styled me a cook. How strange! Perhaps Arunachaleswara was till then eating human beings uncooked and now he has got in me an expert cook. Nayana means I cook well and tastefully and serve it to the Lord. Good! He can eat the food with great relish. A nice cook indeed,” said Bhagavan with a smile.

Source: Letters from Sri Ramanasramam VOLUMES I, II & Letters from and Recollections of Sri Ramanasramam By SURI NAGAMMA Translated by D. S. SASTRI

Read More

Taittiriya Upanishad Bhrigu Valli

Readers are requested to listen to Sri Sundara Chaitanya Swami Gari Pravachanam in telugu.

http://www.youtube.com/results?search_query=TattriyaUpanishad+BhruguValli+Volume9&aq=f

There are totally 9 Volumes and each volume contains 10 videos.

Homage to Guru:

Before we start any vedic or mantra chanting, it is necessary that we pay homage to our Guru and secure His blessings to start and successfully complete the chanting / Japam etc.,

Those who have not yet identified a Guru can chant the following sloka instead and think of the Supreme Almighty as the very Guru:

"Gurur Brahma Gurur Vishnu Gurur Devo Maheshwarah
Gurus sakshat para Brahma thasmai sri Gurave Namah"

Note : Sri Sundara Chaitanya Swami says only with peace of mind we get happiness.

Introduction to the Shanti Mantra:

Devas place obstacles in men's way to Brahmavidya - the mantra for removal of such obstacles is the Shanti Mantra. Devas are put to much pain when men realise the identity of the self and Brahman and it is quite contrary to the wishes of the Devas that men should acquire Brahmavidya, so Devas put obstacles in the way of men who wish to acquire Brahmavidya. The great sage Pathanjali has defined a few of the Obstacles: "disease, dullness, doubt, carelessness, sloth, worldly-mindedness, misconception, missing the point and unsteadiness are the causes of the mind's distraction and they are the obstacles".

Shanti Mantra:

(First verse of Bhriguvalli)

Hari OM!

May Brahman protect us (the Guru and Sishya) both!

May he give us both to enjoy!

Efficiency may we both attain!

Effective may our study prove!

Hate may we not (each other) at all!

OM Shanti! Shanti! Shanti!

The above shanti mantra is recited for removal of all obstacles in the way of or path to Brahma Vidya.

Introduction to Bhriguvalli:

Bhriguvalli is similar to Anandavalli in many aspects. This is very true as regards the analysis of the constitution of a man into his inner parts and the conclusion as to what is Brahman and the end of ends.

The entire Lesson is structured in the manner of a Q&A session. Bhrigu, the son of Varuna (Lord of Water), raises the inquisitive questions on Brahman and attainment thereof. The Lesson clearly brings out the questions of Bhrigu that came up in his mind during the course of his search for knowledge and the answers he got from his father and the conclusions he made in the process. Towards the end, the lesson pronounces what was his final conclusion and how it was derived. The lesson gets its title from Bhrigu, the inquisitive student who can be viewed as a role model for any seeker of knowledge and truth.


The bearing of Legends in the Upanishads:

(Anuvaga 1 of Bhriguvalli)

Bhrigu, the son of Varuna, approached his father Varuna, saying, "Sir, please teach me Brahman". To him, Varuna said thus: "Food (annam), Life (pranan), Sight (sakshu), Hearing (srodhram), Mind (manas), Speech (vaak)". To him, he said: "whence indeed these beings are born; whereby, when born, they live; wherein when departing they enter; That seek you to know; That is Brahman." He resorted to devotion. He, having practiced devotion.

Note: Sri Sundara Chaitanya Swami says Brugu Valli is to know the process of sadhana for brahma vidhya.Brahma vidhya sadhanam is tapassu.

Tapassu means thinking(Vicharam).

Concluding Food (Annam) as Brahman:

(Anuvaga 2 of Bhriguvalli)

That food was Brahman he concluded. From food indeed these beings are verily born; by food, when born, do they live; into food do they, when departing, enter. That having known again verily did he approach Varuna, his father, saying "Sir, teach me Brahman". To him Varuna said: "By devotion Brahman seek you to know. Devotion is Brahman (Tapo Brahmaethi) ". He resorted to devotion. He, having practiced devotion.

Concluding Life (Prana) as Brahman:

(Anuvaga 3 of Bhriguvalli)

That life (pranan) was Brahman, he concluded. From life, indeed, these beings are verily born; by life, when born, do they live; into life do they, when departing, enter. That having known, again, verily, did he approach Varuna, his father, saying "Sir, teach me Brahman". To him Varuna said: "By devotion Brahman seek you to know. Devotion is Brahman". He resorted to devotion. He, having practiced devotion.

Here, Prana is the Kriya Sakthi aspect of Hiranyagarbha. (Please refer the translation of Anandavalli for definition of Hiranyagarbha)

Concluding Thought (manas) as Brahman:

(Anuvaga 4 of Bhriguvalli)

That thought (manas) was Brahman, he concluded. From manas, indeed, these beings are verily born; by manas, when born, do they live; into manas do they, when departing, enter. That having known, again, verily, did he approach Varuna, his father, saying "Sir, teach me Brahman". To him Varuna said: "By devotion Brahman seek you to know. Devotion is Brahman". He resorted to devotion. He, having practiced devotion.

Here, Manas is the Ichchha Sakthi (Sankalpa) aspect of Hiranyagarbha. (Please refer the translation of Anandavalli for definition of Hiranyagarbha)

Concluding Intelligence (Vijnana) as Brahman:

(Anuvaga 5 of Bhriguvalli)

That intelligence (Vijnana) was Brahman, he concluded. From intelligence, indeed, these beings are verily born; by intelligence, when born, do they live; into intelligence do they, when departing, enter. That having known, again, verily, did he approach Varuna, his father, saying "Sir, teach me Brahman". To him Varuna said: "By devotion Brahman seek you to know. Devotion is Brahman". He resorted to devotion. He, having practiced devotion.

Here, Intelligence is the Jnana Sakthi aspect of Hiranyagarbha. (Please refer the translation of Anandavalli for definition of Hiranyagarbha)

Note: Sri Sundara chaitanya Swami says Because of Our mind we have this body.Our desires are the root cause of our body and current situation.

Papa punyam are related to karta only who is vignanamaya kosa.

Concluding Bliss (Aanandam) as Brahman & Status of a knower of Brahman:

(Anuvaga 6 of Bhriguvalli)

That bliss was Brahman, he concluded. From bliss, indeed, these beings are verily born; by bliss, when born, do they live; into bliss do they, when departing, enter. This wisdom of Bhrigu and Varuna is established in the Supreme Heaven. Who thus knows is firmly established. Possessor of food and eater of food he becomes. Great he becomes by progeny, by cattle, by spiritual lustre, great by fame (Mahaan Kirthya).

Note: Sri Sundara Chaitanya Swami says world and creator are not different.

Never Condemn food (annam): (Annam na nindhyaadh)

(Anuvaga 7 of Bhriguvalli)

He shall not condemn food; that shall be his vow. Life (Prana) verily is food, the body (Sariram) the eater of food. In life the body is set ; life is set in the body. Thus food is set in food. Who so knows thus, that food is set in food, he is settled; Possessor of food and eater of food he becomes. Great he becomes by progeny, by cattle, by spiritual lustre, great by fame.

Never abandon food (annam): (Annam na parisaksheetha)

(Anuvaga 8 of Bhriguvalli)

He shall not condemn food; that his vow. Water (Aapa) verily is food, fire (Jyoti) the food-eater. In water is fire set; water is set in fire. Thus food is set in food. Who so knows thus, that food is set in food, he is settled; Possessor of food and eater of food he becomes. Great he becomes by progeny, by cattle, by spiritual lustre, great by fame.

Make food (annam) plentiful: (Annam bahu kurveetha)

(Anuvaga 9 of Bhriguvalli)

He shall make food plentiful; that his vow. Earth (Prithvi) verily is food, ether (Aakasa) the food-eater. In earth is ether set; earth is set in ether. Thus food is set in food. Who so knows thus, that food is set in food, he is settled; Possessor of food and eater of food he becomes. Great he becomes by progeny, by cattle, by spiritual lustre, great by fame.

Note: Sri Sundara Chaitanya swami says Though hands are common for everyone for one person he can play veena with his hands but though other person also has same hands he can be a good computer programmer and not veena player.

There is order in this world.When we are sad we get drops of water from eyes.When we get too much of happiness we may get also ananda bhaspalu means happy tears in eyes.

This is common for everyone.Why is that we get tears when we feel sad we have no clue and it is mystery of god's creation.

The Conclusion:

(Anuvaga 10 of Bhriguvalli)

None as to lodging, he shall turn away; that his vow. Therefore, by whatever means, he should earn much food. Food is prepared for him - they say. This food, verily being prepared at the middle, at the middle is food ready for him. This food, verily being prepared at the lowest, at the lowest is food ready for him (- who thus knows).

As safety in speech, as gain and safety in Prana and Apana, as action in the hands, as motion in the feet, as discharge in the anus: such are contemplations in man. Next as to those referring to Devas: as satisfaction in the rain, as strength in the lightning, as fame in cattle, as light in the stars, as procreation in the immortal and foy in the generative organ, as all in the aakasa.

Let him contemplate that as support, he becomes well supported; Let him contemplate that as great, he becomes great; Let him contemplate that as thought, he becomes thoughtful; Let him contemplate that as homage, to him desires pay homage; Let him contemplate that as the Supreme, possessed of Supremacy he becomes; Let him contemplate that as Brahman's destructive agent, around him die his hateful rivals and those rivals whom he does not like.

And this one, who is in the Moon, and that one, who is in the Sun, He is one. He who thus knows, departing from this world and attaining this Annamaya Self, then attaining this Pranamaya Self, then attaining this Manomaya Self, then attaining this Vijnanamaya Self, then attaining this Anandamaya Self, traversing these worlds, having the food he likes, taking the form he likes, this song singing he sits. "I am food (ahamannam), I the food, I the food! I am the food eater (aham annaadho), I the food eater, I the food eater! I am the Combining agent, I the Combining agent, I the Combining agent! I am the first born of the existence! Prior to the Gods, the Center of the immortal; who giveth me he surely doth thus save. I the food, eat Him who eats food. I, the whole being, destroy. Light, like the Sun. who thus knows, such is the Upanishad.

Peace Chants:

May Brahman protect us (the Guru and Sishya) both!

May he give us both to enjoy!

Efficiency may we both attain!

Effective may our study prove!

Hate may we not (each other) at all!

OM SHANTI: SHANTI: SHANTHI:

Sources:

1) http://www.vedarahasya.net/bhrigu.htm
2) http://www.advaita.info/Taittiriya-Upanishad.html

Read More

Ramana Maharshi's Love Of Animals

26th August, 1948

At 3 o’clock this afternoon while we were discussing something in Bhagavan’s presence, a stranger came to the Ashram with a platter full of fruits. It seems that on the way to the hall some monkey came, snatched some of the fruits and escaped.

Hearing the noise outside and realising what had happened, Bhagavan laughingly said that the monkey took away its portion of the fruit as it was afraid we would
not otherwise give it. We all laughed.

While this was going on, a female monkey with a baby at her breast approached the fruit basket. People near the basket shouted it away. Bhagavan said, “It is a mother with a child. Why not give her something and send her away?”

But he was not sufficiently audible, and so the monkey got frightened, went off and hid herself in a tree.Bhagavan, full of pity and kindness, said, “Is this fair?

We call ourselves sannyasins; but when a real sannyasi comes we drive him away without giving him anything. How unfair! We want to eat for years and live. We store things in a room, lock it and keep the keys with us. Has the monkey got a house?

Can it put anything by for the morrow? It eats whatever it can get and sleeps on whatever tree available. It carries the child under its belly, wherever it goes, until the child is able to walk about, when it leaves the child to itself. Who is a real sannyasi, the monkey or ourselves? That is why the male monkey took its share on
the way itself.

That was a male and could do it with impunity. This is a female. What can she do?” So saying Bhagavan began calling that monkey cajolingly. The monkey came on to the side of the couch and stood there.In an endearing manner, Bhagavan gave her all the fruit she wanted and sent her away.

A little later, the white peacock came in all its grandeur.Bhagavan, looking at it, said to me, “Look, their ears are not visible. In the usual place for ears there are big holes. They are covered by feathers in the shape of a fan.” I said, “Is that so? I never knew it before.”

Bhagavan then remarked, “I observed this while I was on the hill. We then had two
peacocks with us. The peahen always used to sleep in my lap. I observed this when she was thus sleeping. The peacock never came so close to me. He used to wander about in all sorts of places. She never used to leave me but always sit by my side or sleep in my lap. She was very familiar with me.

The peacock used to call her to accompany him whenever he went out, but like a little child, she would never leave me and go.”

Source: Letters from Sri Ramanasramam VOLUMES I, II & Letters from and Recollections of Sri Ramanasramam By SURI NAGAMMA Translated by D. S. SASTRI

Read More

Ramana Maharshi's Commentary On Sankara’s Atmabodha

28th July, 1948

It seems that Mr. Minna Nuruddin, a competent Sanskrit scholar and Tamil poet had written and published a translation in Tamil verse on Sankara’s “Atmabodha”. He presented a copy of it to Bhagavan while on a visit to the Ashram.

Bhagavan glanced at them and sent them to the library. We could however see from his face that something was wrong. He sent to the library for Sankara’s “Atmabodha” in Nagari script and every now and then was looking into it. After doing so for two
days, he took a pencil and paper and began writing something of his own accord.

We were wondering what he was writing.On the 16th instant he translated the first two slokas into Tamil verse in venba metre and showed them to us. All of us said it would be good if all the other slokas also got translated. In spite of saying, “Why? Why?” he wrote some more during the next two days and said, “Though I have been disinclined and have been putting off writing them, they come to me from time to time, one after another and stand in front of me.

What am I to do?” I said, “If you write down whatever comes to you, the whole thing may be over in a month’s time. That will be good.” “Several people have written it,” said Bhagavan.

“Why should I do it?”

I said, “Will any of them be like Bhagavan’s writings?”

By the 19th, he wrote some more and said, “These appear to be suitable for children only, but I am unable to resist the urge to write.”

“Are we not all your children?” I said.

The 20th instant was Vyasa Purnima (full moon, Guru Purnima day). By then thirteen verses were completed.

Addressing Venkataratnam, Bhagavan said, “This won’t leave us now. Stitch them into a book,” and so saying he wrote a verse by way of introduction.

“Anmavin bodhamarul ashanam sankaran...” It means:

Could Sankara, who wrote the “Atmabodha”, be other than the Atma? Who else could it be than Himself that was in my heart and made me write this in Tamil?

By the 27th instant all the sixty-eight stanzas got translated into verse and on concluding the work Bhagavan said, “These stanzas were written in Malayalam Script in that small notebook which, as I said, was our first possession forty years ago, but somehow it never occurred to me then to translate them.”

A devotee said, “For everything the right time must come.”

Bhagavan with a smile said, “Yes, that is so. If I write one thing now another presents itself. How is it I feel I have read this before? Is it possible that someone has already written this?”

Muruganar: “No one has written it in venba metre. What surprise is there if one verse after another occurs to Bhagavan? It is said that in every kalpa* the Vedas appeared as though they were standing before Brahma. This also is like that.”

Bhagavan: “Yes. It is said that the Vedas are anadi (without a beginning). That is true.”

Source: Letters from Sri Ramanasramam VOLUMES I, II & Letters from and Recollections of Sri Ramanasramam By SURI NAGAMMA Translated by D. S. SASTRI

Read More

Ramana Maharshi About Path Of Love

26th April, 1948

This morning a Tamil youth approached Bhagavan and asked, “Swami, it is good to love God, is it not? Then why not follow the path of Love?”

“Who said you couldn’t follow it? You can do so. But when you talk of love, there is duality, is there not — the person who loves and the entity called God who is loved? The individual is not separate from God. Hence love means one has love towards one’s own Self.

For this, i.e., loving one’s own Self, examples have been given in the Vasudeva
Mananam, stage by stage. Man loves money most; but he loves his son more than money; his own body more than the son; his indriyas (the organs of the body) more than the body; the eye most among the organs; life more than the eye; and the self (atma) more than life.

This is exemplified thus: If the son does something untoward and the government decides to punish him for it, the parents offer money and even bribes to set him free. Hence the love towards the son is more than money.

If, however, the government does not accept money but say that they will let off the son if the father agrees to undergo the punishment himself instead, then the father
will say, ‘Do whatever you like with the boy; I have nothing to do with him’.

Hence the father loves his own body more than his son. If a man does something for which the powers that be say that his eyes must be plucked out, he tries to save
his eyes by agreeing to bodily torture; so bodily torture is preferred to loss of an organ.

If, however, they decide to take his life by beheading him, he would be prepared to lose his eyes or any other organ rather than lose his life; so life (prana) is loved more than the organs.

In the same manner,a person who desires to have Atma-Anandam (bliss of the Self)
would be prepared to lose his life even, if necessary; so the Self is loved more than life.

Hence the idea of a person in loving God, is only with a view to being happy himself. He is, however, the embodiment of happiness and that happiness is God. Who else is to be loved? Love itself is God,” said Bhagavan.

“That is why I am asking you whether God could be worshipped through the path of love?” said the questioner.

“That is exactly what I have been saying. Love itself is the actual form of God. If by saying, ‘I do not love this; I do not love that’, you reject all things, that which remains is Swarupa, i.e., the innate Self. That is pure bliss. Call it pure
bliss, God, atma or what you will. That is devotion; that is realization and that is everything,” said Bhagavan.

“The meaning of what you say now is that we should reject all outside things which are bad, and also all those which are good, and love God alone.

Is it possible for anyone to reject everything, saying this is no good, that is no good,unless one experiences them?” said some other.

“That is true. To reject the bad, you must love the good.In due course that good also will appear to be an obstacle and will be rejected. Hence, you must necessarily first love what is good. That means you must first love and then reject the thing you love.

If you thus reject everything, what remains is the Self alone. That is real love. One who knows the secret of that love finds the world itself full of universal love,” said Bhagavan and resumed silence.

Source: Letters from Sri Ramanasramam VOLUMES I, II & Letters from and Recollections of Sri Ramanasramam By SURI NAGAMMA Translated by D. S. SASTRI

Read More

Ramana Maharshi Says If You Eat Just What Is Necessary, Ailments Will Be Avoided

22nd October, 1947

Bhagavan’s body has become much reduced of late and some of the devotees have been saying that it is due to his not taking enough of nourishing food. Having heard this a Bengali lady brought some pieces of guava sprinkled with salt and chilly powder, and said beseechingly, “Bhagavan, you are getting very thin; it is good to eat fruit like this. Please accept my humble offering.”

Bhagavan said with a smile, “Who is it that is thinner? You or I?”

She said it was Bhagavan.

Bhagavan: “That is nice. Who exactly has grown thin will be known if the weight is taken. If you like, you may eat those fruits every day yourself. Why this for me? It is all right; you have brought them to day, but please do not bring them again.”

So saying, Bhagavan took a few pieces and said to his attendants, “See how lean she is! Please give her several of these pieces and distribute the rest to the others.”

One of those who could venture to talk to Bhagavan more freely said, “Bhagavan, you have recently very much reduced the amount of food you take daily. It’s not good.”

“Oho!” said Bhagavan. “Who told you that? I am taking whatever I require. What good would there be in my taking more food and getting fat? By getting fat, do you know how many ailments one suffers? The more you eat, the greater will grow the strength of the ailment. If you eat just what is necessary, ailments will be avoided.”

“Why have you given up taking even pepper-water and buttermilk?” said another devotee.

“You enquire why?” said Bhagavan. “If you observe what is being done when the meals are served, you yourself will understand. Buttermilk is brought into the dining hall in big buckets with large ladles. When taking out the buttermilk for serving me, the ladle is full, but when the same is served to the very next person, the ladle is only half full. When I saw that, I got disgusted and felt that I myself should not take any more than half a ladleful.”

“Why not at least take fruit juice?” said the devotee.

“So this has started again!” said Bhagavan. “Everyone says the same thing. How will all that be possible for me?”

“What do you mean, Bhagavan? We get quite a lot of fruit. Why say that it is impossible? You yourself have stated that what is offered voluntarily can be accepted.”

“So that is it!” said Bhagavan. “If I did say that such offerings could be accepted, did that mean that the people around could be ignored?”

“True,” said the devotee, “but quite a lot of fruit is received; it can be distributed to the others too.”

“All is very well,” said Bhagavan, “but where have we the wherewithal to give them all? The fruit is shown here to the Swami as an offering, a naivedya, and then taken away. It is kept locked in the store room. The keys are in the charge of the store-keeper. Who will go and ask him? In the same way, the various articles here are in the custody of someone or other; I have none. This is the result of being a spiritual
preceptor!” said Bhagavan smiling.

It seems that some fifteen days back, someone brought some green pepper. Bhagavan had that pepper, some myrobalams, acetic acid, salt and other ingredients mixed,ground and made into little pills. Today Sivanandan came in to enquire whether he could get the pills for Bhagavan, as they are supposed to be good against phlegm and Bhagavan had been using them now and then during the cold weather.

As Sivanandan had not enquired about them all these fifteen days and is doing it only now, Bhagavan said with a laugh,“I see, you have now remembered about them. Yes, yes, you have been waiting to see whether I would ask for them, and thereby test me. Were I to ask, you would say, ‘What is this? Swami has begun to ask about everything and is worrying us’. What am I to do? They feel that if they but salute me once, I should thereafter do everything they want. People say that spiritual preceptorship (swamitvam), is a matter for happiness. But see, this is what it is to be a spiritual preceptor.Would it not be good if a book is written on spiritual preceptorship?”

“Bhagavan is saying something unusual,” said a devotee.

Bhagavan replying with a smile, said, “What is there unusual about it? It is all true. ‘Swami is seated on a sofa with a soft mattress spread on it. What is there for him to worry about?’ That is what people think. But do they know about our troubles? That is why I say that it would be good for a big book to be written on spiritual preceptorship.

If all the things that have happened here during the last years had been written in the form of a book, it would be as big as the Mahabharatham! Anyone who cares to write it, may do so even now!” he said.

“Who would write all that?” said a devotee.

“Why not?” said Bhagavan. “If a book recording these events is written, all people will then know that spiritual preceptorship consists in saying, ‘Yes, yes,’ and ‘All right, all right’. What is the difficulty in writing about it?”

So saying, Bhagavan looked at me and with a laugh said, “Why? If you like, you can write it!”

Source: Letters from Sri Ramanasramam VOLUMES I, II & Letters from and Recollections of Sri Ramanasramam By SURI NAGAMMA Translated by D. S. SASTRI

Read More

Positive Mental Attitude

1. When Snake is alive, Snake eats Ants.
When Snake is dead, Ants eat Snake.
Time can turn at any time.
Don't neglect anyone in your life.......

2. Never make the same mistake twice,
There are so many new ones,
Try a different one each day.

3. A good way to change someone's attitude is to change your own.
Because, the same sun that melts butter, also hardens clay!
Life is as we think, so think beautifully.

4. Life is just like a sea, we are moving without an end.
Nothing stays with us,
what remains is just the memories of some people who touched us as Waves.

5. Whenever you want to know how rich you are?
Never count your currency,
just try to Drop a Tear and count how many hands reach out to WIPE that- that is true richness.

6. Heart tells the eyes see less, because you see and I suffer lot.
Eyes replied, feel less because you feel and I cry a lot.

7. Never change your originality for the sake of others,
because no one can play your role better than you.
So be yourself, because whatever you are, YOU are the best.

8. Baby mosquito came back after 1st time flying.
His dad asked him "How do you feel?"
He replied "It was wonderful, Everyone was clapping for me!"
Now thats a Positive Attitude.

Read More

Part 1 - Ramana Maharshi Devotee V. Kameswara Rao Shares His Experiences

(From ‘The Mountain Path’, April 1966)

I found the Ashram a quiet place with a few cottages and a meditation hall. We went straight into the hall and there on a couch sat the Maharshi, the saint of my dream, clad only in a loincloth. I felt that I was in the presence of a god. I fell prostrate before Bhagavan (for this was the name my friend used in addressing him). A group of silent men and women were seated on the floor on either side of him. Close
to him an elderly bearded man was sitting binding a small book by hand.

Bhagavan asked me whether I had had my coffee, so I went out and had a bath and breakfast. When I got back I found that Bhagavan himself was stitching the book. I wondered why he should do it, and then I noticed how carefully he worked at it and showed the bearded man how to do it. God is all perfection.When a man realizes Godhead he also attains perfection, he also pays full attention to every detail. That was the thought that came to me when I saw Bhagavan binding a book.

When we went for lunch Bhagavan sat facing two groups of devotees, Brahmins to his right and non-Brahmins and non-Hindus to his left. I heard him tell the server that the rice was not well cooked. I was told that he himself was a good cook and had often worked in the Ashram kitchen.

As a government servant I had to pass an examination in a second language within a
prescribed period. The term was only a few months off. I decided to take it in Tamil, although I knew very little of the language. I was a bit worried about it, so I told an older devotee that I would like to have Bhagavan’s blessings for my success. He took me to Bhagavan late in the evening and I prostrated and told Bhagavan my trouble and asked for his blessing. He replied “parava illai” , “don’t worry”,which made me feel very happy. He advised me to take the little book Nan Yar (Who am I?) printed in English, Tamil and Telugu (my own language) and read it with the help of a Tamil tutor.

So when I got home, I engaged a tutor and stayed at home during the summer recess of the law-courts,reading ‘Who am I?’ in Tamil. The written test came along. I had to translate an English speech into Tamil,and somehow I passed. Then there was the more frightening oral test in Madras, but it was made very easy and I passed that too.

In February 1949 my eldest son had a severe attack of smallpox. After a few days the doctor warned me that many people were dying of it and the chances of recovery were slight. I sat at the boy’s bedside reading religious poems so as to keep his mind on
God, since he was not expected to live.

Then, on February 4th, the idea suddenly came to me to ask Bhagavan for his blessings, as we were in great distress. So I wrote to him:

Beloved Bhagavan,

I pray for your blessings on the suffering child and his parents.

Ever at your feet,
V. Kameswara Rao.

Early next morning my sister, who had been taking her turn sitting by the boy during the night, told my wife and me that she had had a vision of Ammavaru (the spirit of smallpox) leaving our house and asking her to take care of the boy. She gathered from that,in accordance with popular belief, that the boy would recover and no one else in the house get the disease.

A few hours later a friend came in and gave me some sacred ashes from Sri Ramanasramam. Another good omen. We all began to feel hopeful. On the 8th I
received the following letter from the Ashram:

Dear Sri Kameswara Rao,

We have your letter of the 4th inst. and the same was perused by Bhagavan. Prasadam (sacred ash) is herewith sent with Sri Bhagavan’s gracious blessings for your child laid up with pox.Sri Bhagavan and bhaktas are well.Venkataraman, for Sarvadhikari.

The letter thrilled me, but how did Bhagavan know that my son had smallpox? Why ask? How could I know how Bhagavan knew? Anyway, my son survived and is in good health.

Source: http://www.sriramanamaharshi.org/pdf/Saranagathi_eNewsletter_September_2010.pdf

Read More

Ramana Maharhi Devotee T.P.Ramachandra Iyer

T.P.Ramachandra Iyer was a native of Tiruvannamalai. His interest in religion and philosophy led him to Sri Ramana in the 1920s. As a lawyer in Madras, he handled much of the Ashram’s legal work. He also served as an interpreter and as an attendant in the Maharshi’s hall.

The following article was published in the July 1966 issue of The Mountain Path.

Sri T. P. Ramachandra Iyer whose native home is Tiruvannamalai itself, has been an earnest devotee of Sri Bhagavan from very early times. He hails from an ancient orthodox Brahmin family who for generations were well known in Tiruvannamalai for their traditional learning, discipline and piety.

Endearingly known and called merely as ‘TPR’ by Sri Bhagavan and others, he has lived as one of Sri Bhagavan's ‘family’ here for decades.

Sri Bhagavan has narrated an incident of 1896, the year of his arrival in Tiruvannamalai, when he was staying in the precincts of Sri Arunachala Temple.TPR's grandfather, an elderly and pious person who used to visit him daily, one day, out of affection and regard, conducted him to his house and gave a ceremonial meal in the householder's manner. This was the only house which Sri Bhagavan entered to take biksha in the usual way after he had left his Madurai home. This information was given in full detail by Sri Maharshi himself.

The present Ashram, almost from its inception has grown and developed to his knowledge and he has been actively associated with every branch of its growth, while maintaining close contact with Sri Bhagavan and depending on him for guidance. Few
have had this privilege of moving with Sri Bhagavan for so many years with the ease and freedom of a devoted son to an affectionate parent.

This gave him ample opportunities of receiving instruction, and guidance directly or indirectly from Sri Bhagavan. In later years, it also led to his being helpful in interpreting Sri Bhagavan's utterances to some of the western devotees and those who did not know Tamil.

TPR was also instrumental in seeing through the press a few editions of Sri Bhagavan's early works, particularly the 3rd edition of ‘Sri Ramana Nool Tkirattu’ (‘The Collected Works of Sri Maharshi’ in Tamil).

When Sri Bhagavan's fatal physical affliction appeared for the first time,ending in an operation, and then recurred, TPR made up his mind and wound up his practice and
interests in Madras.

Thereafter he was fortunate enough to join the small band of attendants who
looked after Sri Bhagavan's personal comforts and needs. During the whole two years the illness lasted, he stayed permanently with him and the opportunities of service he had are treasured by him. He was helpfully assisting the doctors in attendance during the anxious months preceding the 14th April 1950 by his instructive guidance and meticulous attention to prescribed routines.

(Sri T.P.Ramachandra Iyer attained the lotus feet of Sri Bhagavan on August 26th, 1976 in Bangalore.)

Source: http://www.sriramanamaharshi.org/pdf/Saranagathi_eNewsletter_September_2010.pdf

Read More

Ravi Ramanan Youngest Son Of The Ashram President

On 14th August 2010, Ravi Ramanan, the leading member of Sarangati newsletter Editorial Team and youngest son of the Ashram President Sri V. S. Ramanan, was absorbed in Arunachala. Ravi faced his two year battle against
brain cancer with remarkable courage and dignity.

A Satsang was held at the Ashram President’s residence on Saturday the 21st of August 2010 on the eighth day of Ravi Ramanan’s Absorption in Bhagavan. Sri V.S. Ramanan, Susila Ramanan, Ranjani Ravi Ramanan, her mother Mangalam, daughters Rasika and Raksha, and many relatives and other devotees of Bhagavan were present.

Nochur Sri Venkataraman spoke on the occasion when he expressed his heart-felt feelings to Ranjani and other bereaved members of the family and proceeded to explain how devotees of Bhagavan may effectively face such a crisis in the light of Bhagavan’s teaching.

He began by saying that he knew the mental agony of one who loses a dear one, especially at a young age. His sister’s husband passed away young last year and the agony lingers in his heart. However, as devotees of Bhagavan we have no choice
but to listen to his words and live by them and attain the highest goal of life. Bhagavan’s own life and his teachings give us very precious insights into the phenomenon of death.

Bhagavan has poured his Grace on Ravi like a torrent. Ravi was totally devoted to Bhagavan and identified himself with the interests of the Ashram. It is for us to realize that Bhagavan’s ways cannot be comprehended by our finite minds and accept whatever happens. His basic teaching “Whatever is destined to happen will happen, do what you may to prevent it,” is like a mantra, which, when followed in actual practice, is sure to give us peace.

Bhagavan’s basic teaching, quoted above, is a Cosmic Law and death and birth happen in nature strictly according to that Law. Ravi’s illness and death were according to that Law.But Bhagavan’s arul (Grace) made it so sacred that his own parents and his wife could feel its sacredness and maintain an amazing inner calmness and composure at the moment of the happening and afterwards. This shows how deep was Ravi’s devotion to Bhagavan and how abundant is Bhagavan’s Grace on the whole family.

Source: http://www.sriramanamaharshi.org/pdf/Saranagathi_eNewsletter_September_2010.pdf

Read More