Q: It takes a lot of effort to get stabilized in the Self. I am not sure if my friend is capable of making the effort.
AS: Yes, a great effort is needed. When wood is wet it will not catch fire immediately.
It must be first dried in the sun. When our minds have been dried by constant meditation, a single spark from the Self will ignite them.
Some people undergo much suffering because of their past sinful karma. This suffering purifies the mind to some extent in the same way that sunlight dries out wet wood. After the minds have been purified to some extent they become more fit for jnana.
God often creates a lot of difficulties for us merely to divert our attention from the world and turn it to Him.
When we feel pain and frustration we begin to ask, 'What can we do that will help us to get rid of this suffering?'
Often we turn to God for help. The sufferings in this world are often a gift from God. It is through the gate of misery and suffering that we can enter the kingdom of God.
Suffering only appears to exist because we identify with the body and the mind. In reality, there is no misery and no suffering.
Bhagavan used to say, ‘There is nothing wrong with God’s creation. Misery and suffering only exist in the mind.'
— CONVERSATIONS WITH ANNAMALAI SWAMI p. 329
AS: Yes, a great effort is needed. When wood is wet it will not catch fire immediately.
It must be first dried in the sun. When our minds have been dried by constant meditation, a single spark from the Self will ignite them.
Some people undergo much suffering because of their past sinful karma. This suffering purifies the mind to some extent in the same way that sunlight dries out wet wood. After the minds have been purified to some extent they become more fit for jnana.
God often creates a lot of difficulties for us merely to divert our attention from the world and turn it to Him.
When we feel pain and frustration we begin to ask, 'What can we do that will help us to get rid of this suffering?'
Often we turn to God for help. The sufferings in this world are often a gift from God. It is through the gate of misery and suffering that we can enter the kingdom of God.
Suffering only appears to exist because we identify with the body and the mind. In reality, there is no misery and no suffering.
Bhagavan used to say, ‘There is nothing wrong with God’s creation. Misery and suffering only exist in the mind.'
— CONVERSATIONS WITH ANNAMALAI SWAMI p. 329
Your outer life is unimportant. You can become a night watchman and live happily. It is what you are inwardly that matters. Your inner peace and joy you have to earn. It is much more difficult than earning money. No university can teach you to be yourself. The only way to learn is by practice. Right away begin to be yourself. Discard all you are not and go ever deeper. Just as a man digging a well discards what is not water, until he reaches the water-bearing strata, so must you discard what is not your own, till nothing is left which you can disown. You will find that what is left is nothing which the mind can hook on to. You are not even a human being. You just are — a point of awareness, co-extensive with time and space and beyond both, the ultimate cause, itself uncaused. If you ask me: 'Who are you?' My answer would be: 'Nothing in particular. Yet, I am.'
— I AM THAT ch. 66
— I AM THAT ch. 66
Let things happen as they happen — they will sort themselves out nicely in the end. You need not strain towards the future — the future will come to you on its own. For some time longer you will remain sleep-walking, as you do now, bereft of meaning and assurance; but this period will end and you will find your work both fruitful and easy. There are always moments when one feels empty and estranged. Such moments are most desirable for it means the soul had cast its moorings and is sailing for distant places. This is detachment — when the old is over and the new has not yet come. If you are afraid, the state may be distressing; but there is really nothing to be afraid of. Remember the instruction: whatever you come across — go beyond.
— I AM THAT
— I AM THAT
Be one with the
great Silence
where everything
takes birth.
great Silence
where everything
takes birth.
The wiseman accepts his pain, endures it, but does not add to it.
What doesn’t transmit light creates its own darkness.
M: Everything is subjective, but the Real is objective.
Q: In what sense?
M: It does not depend on memories and expectations, desires and fears, likes and dislikes. All is seen as it is.
Q: Is it what you call the fourth state (turiya)?
M: Call it as you like. It is solid, steady, changeless, beginningless and endless, ever new, ever fresh.
Q: How is it reached?
M: Desirelessness and fearlessness will take you there.
I AM THAT ch. 19
Q: In what sense?
M: It does not depend on memories and expectations, desires and fears, likes and dislikes. All is seen as it is.
Q: Is it what you call the fourth state (turiya)?
M: Call it as you like. It is solid, steady, changeless, beginningless and endless, ever new, ever fresh.
Q: How is it reached?
M: Desirelessness and fearlessness will take you there.
I AM THAT ch. 19
There is no standard for one
who is liberated.
You neither have to
give all your things away nor
live naked in some cave.
Truth is not like that.
Each expression is unique.
A liberated being may have
a hundred houses,
yet they don’t pursue wealth.
Another is without possessions
and with no care in the world.
Both these beings are
equally free and equally happy,
not being enslaved by
the things of this world.
who is liberated.
You neither have to
give all your things away nor
live naked in some cave.
Truth is not like that.
Each ex
A liberated being may have
a hundred houses,
yet they don’t pursue wealth.
Another is without possessions
and with no care in the world.
Both these beings are
equally free and equally happy,
not being enslaved by
the things of this world.
The last step is - knowingness in its ultimate state is no knowingness. Transcending consciousness is when the consciousness knows and understands the consciousness.
Come on, sweetheart
Lets adore one another
Before there is no more
Of you and me
Lets adore one another
Before there is no more
Of you and me
Я пересек море темноты и зла, я достиг берега Света и Истины, я видел Того, Кто должен быть увиденным.
Я видел двери Храма Реальности, которые были открыты для меня.
Я видел замечательные достопримечательности в этом Храме.
Я испил в нем Амриту, которая рассеивает все желания и слабости. Светом Красоты Бога я изучил всё и очистил себя от сомнений и вопросов.
Я достиг формы и сути Мудрости.
Я достиг земли бессмертия.
Мое тело, ум и душа находятся в экстатической радости.
Я переполнен Совершенством, Реальностью, как она есть, преодолев невежество, слабость и зло.
Все сиддхи пребывают во мне.
Все они являются благословением Красоты Бога, который танцует в Бесконечном Милосердии в сердце Реальности.
Я видел двери Храма Реальности, которые были открыты для меня.
Я видел замечательные достопримечательности в этом Храме.
Я испил в нем Амриту, которая рассеивает все желания и слабости. Светом Красоты Бога я изучил всё и очистил себя от сомнений и вопросов.
Я достиг формы и сути Мудрости.
Я достиг земли бессмертия.
Мое тело, ум и душа находятся в экстатической радости.
Я переполнен Совершенством, Реальностью, как она есть, преодолев невежество, слабость и зло.
Все сиддхи пребывают во мне.
Все они являются благословением Красоты Бога, который танцует в Бесконечном Милосердии в сердце Реальности.
DHARMA
Q: What is the fruit of one’s life?
Bhagavan: If a person understands that he must conduct himself according to the true principles of life, that itself is the fruit of great tapas (spiritual practice) done in his previous life. Those who do not think in this way are merely wasting their time.
— Living by the Words of Bhagavan, p. 246
Q: What is the fruit of one’s life?
Bhagavan: If a person understands that he must conduct himself according to the true principles of life, that itself is the fruit of great tapas (spiritual practice) done in his previous life. Those who do not think in this way are merely wasting their time.
— Living by the Words of Bhagavan, p. 246
Я хотел бы рассказать известную индийскую притчу, которую очень любил Рамакришна. Она поясняет, насколько трудно вмещать в голове сразу два уровня сознания и видеть мир одновременно многообразным и единым. Один гуру помог своему ученику осознать себя тождественным той силе, которая поддерживает весь мир и которую с богословской точки зрения принято называть «Богом». Мысль о том, что он един с Владыкой и Бытием Вселенной, очень взволновала юношу, и он шел от гуру целиком поглощенный новыми переживаниями. Выйдя на дорогу за околицей деревни, он увидел шагающего навстречу слона с паланкином на спине и, как заведено, восседающим на его шее погонщиком. Юный претендент на святость как раз размышлял над утверждением:
«Я — Бог. Всё вокруг — Бог» и, завидев могучего слона добавил к нему очевидный вывод:
«Слон — тоже Бог». Огромный зверь, чьи колокольчики звенели в такт величественной походке, неуклонно шел вперед, и погонщик завопил:
«С дороги! С дороги, болван!» Но восторженный паренек по-прежнему размышлял:
«Я — Бог, и этот слон — Бог», а после криков погонщика подумал: «Как Бог может бояться Бога? Разве Бог обязан уступать место Богу?» События развивались стремительно: погонщик истошно орал, а погруженный в медитацию юноша не оставлял ни своего возвышенного прозрения, ни места посреди дороги. Наступил момент истины: подойдя вплотную, слон попросту обвил невменяемого мальчишку хоботом и отбросил на обочину. Испуганный и потрясенный юноша безвольно рухнул и был раздавлен — не буквально, но душевно. Поднявшись, он не стал даже отряхивать одежду и бегом помчался к своему гуру за объяснениями. Он поведал о случившемся и упрекнул учителя:
— Ты же говорил, что я Бог!
— Так и есть, — ответил гуру. — Ты Бог.
— Еще ты сказал, что всё вокруг — Бог.
— Это правда, — подтвердил гуру. — Все на свете — Бог.
— Значит, и тот слон — Бог?
— Да. Слон тоже Бог. Но почему ты не прислушался к голосу Бога, который кричал сверху, чтобы ты убрался с дороги?
Джозеф Кемпбелл
Мифы, в которых нам жить
«Я — Бог. Всё вокруг — Бог» и, завидев могучего слона добавил к нему очевидный вывод:
«Слон — тоже Бог». Огромный зверь, чьи колокольчики звенели в такт величественной походке, неуклонно шел вперед, и погонщик завопил:
«С дороги! С дороги, болван!» Но восторженный паренек по-прежнему размышлял:
«Я — Бог, и этот слон — Бог», а после криков погонщика подумал: «Как Бог может бояться Бога? Разве Бог обязан уступать место Богу?» События развивались стремительно: погонщик истошно орал, а погруженный в медитацию юноша не оставлял ни своего возвышенного прозрения, ни места посреди дороги. Наступил момент истины: подойдя вплотную, слон попросту обвил невменяемого мальчишку хоботом и отбросил на обочину. Испуганный и потрясенный юноша безвольно рухнул и был раздавлен — не буквально, но душевно. Поднявшись, он не стал даже отряхивать одежду и бегом помчался к своему гуру за объяснениями. Он поведал о случившемся и упрекнул учителя:
— Ты же говорил, что я Бог!
— Так и есть, — ответил гуру. — Ты Бог.
— Еще ты сказал, что всё вокруг — Бог.
— Это правда, — подтвердил гуру. — Все на свете — Бог.
— Значит, и тот слон — Бог?
— Да. Слон тоже Бог. Но почему ты не прислушался к голосу Бога, который кричал сверху, чтобы ты убрался с дороги?
Джозеф Кемпбелл
Мифы, в которых нам жить
Просветление не для трусов и слабаков, оно для тех, кто обладает силой и может сражаться со слабостью привязанностей и отождествления с личностью. Стой на своих собственных ногах, не нужно ни от чего зависеть.
СПОНТАННАЯ ПЕСНЯ, ПОЯСНЯЮЩАЯ УЧЕНИКУ
РАЗНИЦУ МЕЖДУ ЗНАЮЩИМ АБСОЛЮТ И НЕСВЕДУЩИМ
(джняни и а-джняни)
Истинный мастер-джняни,
тот, кто в своем видении, созерцании Брахмана
истинно взошел на четвертую бхуми и даже выше,
даже когда говорит об относительных путях и учениях,
разделяя понятия, говорит философским языком,
мирским языком,
или вообще говорит о мирском,
или говорит чепуху,
или лжет - все равно он истинно говорит
только о Брахмане и все его слова - святая,
воистину великая,
запредельная освобождающая Дхарма,
которая всегда желанна людям и радует даже богов.
Человек же мира сего, сансарин,
даже когда он правильно говорит об Абсолюте,
о том, что за пределами всех описаний и бхуми,
цитируя писания, все равно -
говорит только о мирском.
Истинный мастер-джняни,
даже когда думает о мирском,
будучи погружен в сат-чит-ананду,
думает лишь о Брахмане,
человек же мира сего, сансарин,
даже когда думает о Брахмане,
думает только о мирской сансаре.
Истинный мастер-джняни,
даже когда кажется,
что он занят мирскими относительными делами -
проявляет игру Брахмана
и пребывает нерушимо в Брахмане,
человек же мир сего, сансарин,
даже когда он сидит неподвижно
в медитации,
выполняет аскетичную садхану йоги,
подобно святому, или читает мантру,
или проводит ритуалы,
все равно он не покидает сансары,
пребывает в сансаре.
И почему?
Потому что джняни, растворив свое эгоистичное "Я",
всегда естественно пребывает в свете божественной милости,
будучи растворенным в Брахмане,
осознает себя нераздельным с Брахманом,
и не имеет никаких понятий о мирском или о Брахмане,
потому он всегда пребывает в Брахмане.
Пребывая в сахадже и осознавая себя днем и ночью,
он не делит на мирское и священное,
и потому пребывает в великом
священном Брахмане без перерывов,
осознав пять тайных пространств в своем сердце
и пребывая нераздельно со светом Брахмана.
Он не покидает Брахмана когда ест,
ходит, говорит, работает, спит или лежит,
и все его так называемые действия -
никакие вовсе не действия,
а спонтанная лила-игра Абсолюта.
Соединив сансару и нирвану,
он неотрывно пребывает в Брахмане
во всех девяти действиях и сорока пяти активностях,
а потому все его действия как мирские,
так и духовные - иллюзорны, подобны сну,
радуге, миражу, сыну бесплодной женщины,
и полностью освобождены в Брахмане,
будучи ничем иным, кроме игры Брахмана.
Совершая действия и будучи единым с Брахманом,
он устойчив в чувстве "Я - Брахман" (Брахма-ахам-бхава),
свободен от чувства "Я делаю",
не стремится к плодам и результатам
и ограничение делателя (кала-канчука)
не действует на него.
Проявляя желания, такие как желание еды,
сна, жилища,
обладание одеждой,
желание помогать другим и т д.
он, будучи в сахадже,
естественном созерцании Брахмана,
совершенно отрешен от них, целостен,
не имеет понятия о себе,
как о желающем,
твердо пребывая в измерении полноты Абсолюта,
как своей природе ума
и ограничение желаниями и чувство неполноты (рага-канчука)
никак не действует на него.
Изучая, узнавая, читая что-либо в качестве игры,
он не имеет понятия о себе, как о познающем субъекте - "Я",
и о том, что он что-либо узнает или изучает,
он всегда нерушимо, подобно алмазной скале,
остается во всеведающем знании Брахмана,
поэтому ограничение познанием (видья канчука)
никак не касается его.
Думая, проявляя чувства, оценки, действия,
он не разделяет их с Брахманом,
поскольку днем и ночью поглощен Брахманом,
естественно осуществляя
такую великую нидидхьясану,
он никогда не покидает святого престола Брахмана,
все его мысли и чувства, будучи нереальными,
подобно сыну бесплодной женщины,
игриво освобождаются в природе ума,
подобно кругам на воде,
подобно следу птицы в небе,
подобно эху в горах.
Действуя в ограниченных условиях причин-следствий
закона кармы, места, времени и обстоятельств,
он, будучи естественно погруженным в Брахман,
не имеет никаких понятий о Я, о причинах,
и следствиях, о месте, о делении времени
на прошлое, настоящее и будущее,
об обстоятельствах,
и потому ограничение временем (кала-канчука) и кармой,
местом и обстоятельствами (нияти) не действуют на него.
Человек же мира сего,
даже овладев умственным пониманием Брахмана,
даже совершая правильные действия на это не способен,
потому что он наделяет Брахмана
ограничениями в своем уме,
не свободен от идеи "Я" (анава мала),
несвободен от иллюзии многообразия (майя -мала),
несвободен от действия (карма мала),
несвободен от умственного понимания Брахмана,
и даже когда он совершает правильные действия,
стремясь к Брахману,
ограничения-канчуки, такие как кала,
видья и прочие - влияют на него,
и поэтому это так, это воистину так.
А потому, следует, не удовлетворяясь лишь
малым умственным пониманием Абсолюта,
усердно стремиться практиковать садхану,
чтобы обрести истинное,
великое понимание святых и сиддхов,
то, которое истинно освобождает
и свободно от любого неведения.
✡ Шри Гуру Свами Вишнудевананда Гири
"Наставления Пробужденного"
РАЗНИЦУ МЕЖДУ ЗНАЮЩИМ АБСОЛЮТ И НЕСВЕДУЩИМ
(джняни и а-джняни)
Истинный мастер-джняни,
тот, кто в своем видении, созерцании Брахмана
истинно взошел на четвертую бхуми и даже выше,
даже когда говорит об относительных путях и учениях,
разделяя понятия, говорит философским языком,
мирским языком,
или вообще говорит о мирском,
или говорит чепуху,
или лжет - все равно он истинно говорит
только о Брахмане и все его слова - святая,
воистину великая,
запредельная освобождающая Дхарма,
которая всегда желанна людям и радует даже богов.
Человек же мира сего, сансарин,
даже когда он правильно говорит об Абсолюте,
о том, что за пределами всех описаний и бхуми,
цитируя писания, все равно -
говорит только о мирском.
Истинный мастер-джняни,
даже когда думает о мирском,
будучи погружен в сат-чит-ананду,
думает лишь о Брахмане,
человек же мира сего, сансарин,
даже когда думает о Брахмане,
думает только о мирской сансаре.
Истинный мастер-джняни,
даже когда кажется,
что он занят мирскими относительными делами -
проявляет игру Брахмана
и пребывает нерушимо в Брахмане,
человек же мир сего, сансарин,
даже когда он сидит неподвижно
в медитации,
выполняет аскетичную садхану йоги,
подобно святому, или читает мантру,
или проводит ритуалы,
все равно он не покидает сансары,
пребывает в сансаре.
И почему?
Потому что джняни, растворив свое эгоистичное "Я",
всегда естественно пребывает в свете божественной милости,
будучи растворенным в Брахмане,
осознает себя нераздельным с Брахманом,
и не имеет никаких понятий о мирском или о Брахмане,
потому он всегда пребывает в Брахмане.
Пребывая в сахадже и осознавая себя днем и ночью,
он не делит на мирское и священное,
и потому пребывает в великом
священном Брахмане без перерывов,
осознав пять тайных пространств в своем сердце
и пребывая нераздельно со светом Брахмана.
Он не покидает Брахмана когда ест,
ходит, говорит, работает, спит или лежит,
и все его так называемые действия -
никакие вовсе не действия,
а спонтанная лила-игра Абсолюта.
Соединив сансару и нирвану,
он неотрывно пребывает в Брахмане
во всех девяти действиях и сорока пяти активностях,
а потому все его действия как мирские,
так и духовные - иллюзорны, подобны сну,
радуге, миражу, сыну бесплодной женщины,
и полностью освобождены в Брахмане,
будучи ничем иным, кроме игры Брахмана.
Совершая действия и будучи единым с Брахманом,
он устойчив в чувстве "Я - Брахман" (Брахма-ахам-бхава),
свободен от чувства "Я делаю",
не стремится к плодам и результатам
и ограничение делателя (кала-канчука)
не действует на него.
Проявляя желания, такие как желание еды,
сна, жилища,
обладание одеждой,
желание помогать другим и т д.
он, будучи в сахадже,
естественном созерцании Брахмана,
совершенно отрешен от них, целостен,
не имеет понятия о себе,
как о желающем,
твердо пребывая в измерении полноты Абсолюта,
как своей природе ума
и ограничение желаниями и чувство неполноты (рага-канчука)
никак не действует на него.
Изучая, узнавая, читая что-либо в качестве игры,
он не имеет понятия о себе, как о познающем субъекте - "Я",
и о том, что он что-либо узнает или изучает,
он всегда нерушимо, подобно алмазной скале,
остается во всеведающем знании Брахмана,
поэтому ограничение познанием (видья канчука)
никак не касается его.
Думая, проявляя чувства, оценки, действия,
он не разделяет их с Брахманом,
поскольку днем и ночью поглощен Брахманом,
естественно осуществляя
такую великую нидидхьясану,
он никогда не покидает святого престола Брахмана,
все его мысли и чувства, будучи нереальными,
подобно сыну бесплодной женщины,
игриво освобождаются в природе ума,
подобно кругам на воде,
подобно следу птицы в небе,
подобно эху в горах.
Действуя в ограниченных условиях причин-следствий
закона кармы, места, времени и обстоятельств,
он, будучи естественно погруженным в Брахман,
не имеет никаких понятий о Я, о причинах,
и следствиях, о месте, о делении времени
на прошлое, настоящее и будущее,
об обстоятельствах,
и потому ограничение временем (кала-канчука) и кармой,
местом и обстоятельствами (нияти) не действуют на него.
Человек же мира сего,
даже овладев умственным пониманием Брахмана,
даже совершая правильные действия на это не способен,
потому что он наделяет Брахмана
ограничениями в своем уме,
не свободен от идеи "Я" (анава мала),
несвободен от иллюзии многообразия (майя -мала),
несвободен от действия (карма мала),
несвободен от умственного понимания Брахмана,
и даже когда он совершает правильные действия,
стремясь к Брахману,
ограничения-канчуки, такие как кала,
видья и прочие - влияют на него,
и поэтому это так, это воистину так.
А потому, следует, не удовлетворяясь лишь
малым умственным пониманием Абсолюта,
усердно стремиться практиковать садхану,
чтобы обрести истинное,
великое понимание святых и сиддхов,
то, которое истинно освобождает
и свободно от любого неведения.
✡ Шри Гуру Свами Вишнудевананда Гири
"Наставления Пробужденного"
Whosoever is delighted in solitude is either a wild beast or a god.
As long as there is a wanting
for someone or something
to make you happy,
this is a sure way to create
a sense of lacking and
misery in yourself.
for someone or something
to make you happy,
this is a sure way to create
a sense of lacking and
misery in yourself.
The real Master looks into your mind and Heart, sees what state you are in, and gives out advice which is always appropriate and relevant. Other people, who are not established in the Self, can only give out advice which is based on either their own limited experience or on what they have heard or read. This advice is often foolish. The true teacher will never mislead you with bad advice because he always knows what you need, and he always knows what state you are in.
Grace is from God and works in the depth of the soul whose powers it employs. It is a light, which issues forth to do service under the guidance of the Spirit.
The Divine Light permeates the soul and lifts it above the turmoil of temporal things to rest in God. The soul cannot progress except with the light, which God has given it as a nuptial gift; love works the likeness of God into the soul. The peace, freedom, and blessedness of all souls consist in their abiding in God's will. Towards this union with God for which it is created the soul strives perpetually.
The Divine Light permeates the soul and lifts it above the turmoil of temporal things to rest in God. The soul cannot progress except with the light, which God has given it as a nuptial gift; love works the likeness of God into the soul. The peace, freedom, and blessedness of all souls consist in their abiding in God's will. Towards this union with God for which it is created the soul strives perpetually.
GANDHI'S VISIT TO ARUNACHALA
ANNAMALAI SWAMI REMEMBERED
ASHRAM LIFE,
part 5
Gandhi's visit
In the 1930s Mahatma Gandhi came to Tiruvannamalai to make a political speech. Since the organizers had selected a piece of open ground about 400 yards from the ashram as the location for the event, many people in the ashram had hopes that the Mahatma would also pay a call on Bhagavan.
When the day of the speech came, I, along with many other devotees, waited at the ashram gate in the hope of catching a glimpse of Gandhi as he drove past. When he finally passed us he was very easy to spot because he was being driven to the meeting in an open car. Rajagopalachari, a leading Congress politician who had organized this South Indian speaking tour, was sitting next to Gandhi in the car. As the car was moving very slowly I ran alongside it and saluted Gandhi by putting my palms together above my head. To my astonishment and delight Gandhi returned my greeting by making the same gesture. The car stopped for a few moments near the ashram gate but it started again when Rajagopalachari gestured to the driver that he should drive on and not enter the ashram.
Rajagopalachari later became chief minister of the Madras Presidency, a region that included most of South India. After independence he became the first Indian to hold the office of Governor-general.
One of the ashram's residents, T.K. Sundaresa lyer, went to the meeting and presented Gandhi with two books: Aksharamanamdlai and Ramana Sannidhi Murai. As he was presenting the books he quoted a verse from Aksharamanamalai: '0 Arunachala! Gem of awareness, shining in all creatures low or high, destroy the meanness in my heart.' Gandhi auctioned the books and gave the proceeds to a harijan welfare fund.
Aksharamanamalai is a long poem by Bhagavan in praise of Arunachala. Ramana Sannidhi Murai, written by Muruganar, is a collection of poems which praise Bhagavan.
After the meeting was over I went to the hall and told Bhagavan the story of how Gandhi had greeted me on the road. I also mentioned that Rajagopalachari had made the driver go straight to the meeting, thus denying Gandhi a chance to make^a brief visit to the ashram. Bhagavan replied with a very interesting comment.
'Gandhi would like to come here but Rajagopalachari was worried about the consequences. Because he knows that Gandhi is an advanced soul, he fears that he might go into samadhi here and forget all about politics. That is why-he gestured to the driver to drive on.'
A few days later, when Gandhi was in Madras, Krishnaswami went to see him and managed to get an interview with him. When he introduced himself to Gandhi as a resident of Sri Ramanasramam, Gandhi remarked, 'l would love to come and see Bhagavan but I don't know when the time will come'.
One or two of Bhagavan's devotees who attended Gandhi's meeting have reported that Gandhi did make a serious attempt to visit Bhagavan. He cut his speech, which was originally scheduled for ten minutes, to about five minutes in the hope of using the extra time to make a quick visit to the ashram. However, Rajagopalachari, who had a long-standing dislike of Bhagavan, dissuaded him from making the visit. After a few minutes discussion during which Rajagopalachari made it quite clear that he was completely opposed to the visit, Gandhi backed down and allowed himself to be driven to the next political meeting.
Rajagopalachari openly expressed his disapproval of Bhagavan. When one of Bhagavan's devotees called Amritanatha Yatendra once paid a call on Gandhi, Gandhi made a few polite inquiries about Bhagavan.
Rajagopalachari, who was also present, turned to Nehru, the future Prime Minister, and said, 'What is the point of sitting in a cave in a kaupina [loincloth] when the country has so many problems and Gandhi is being put in jail for struggling for independence?' Gandhi turned to him and put his finger to his lips to indicate that he should not criticize in this way.
Although Gandhi continued to express an interest in seeing Bhagavan, he never came to Tiruvannamalai again.
— Living by the Words of Bhagavan, p. 101
ANNAMALAI SWAMI REMEMBERED
ASHRAM LIFE,
part 5
Gandhi's visit
In the 1930s Mahatma Gandhi came to Tiruvannamalai to make a political speech. Since the organizers had selected a piece of open ground about 400 yards from the ashram as the location for the event, many people in the ashram had hopes that the Mahatma would also pay a call on Bhagavan.
When the day of the speech came, I, along with many other devotees, waited at the ashram gate in the hope of catching a glimpse of Gandhi as he drove past. When he finally passed us he was very easy to spot because he was being driven to the meeting in an open car. Rajagopalachari, a leading Congress politician who had organized this South Indian speaking tour, was sitting next to Gandhi in the car. As the car was moving very slowly I ran alongside it and saluted Gandhi by putting my palms together above my head. To my astonishment and delight Gandhi returned my greeting by making the same gesture. The car stopped for a few moments near the ashram gate but it started again when Rajagopalachari gestured to the driver that he should drive on and not enter the ashram.
Rajagopalachari later became chief minister of the Madras Presidency, a region that included most of South India. After independence he became the first Indian to hold the office of Governor-general.
One of the ashram's residents, T.K. Sundaresa lyer, went to the meeting and presented Gandhi with two books: Aksharamanamdlai and Ramana Sannidhi Murai. As he was presenting the books he quoted a verse from Aksharamanamalai: '0 Arunachala! Gem of awareness, shining in all creatures low or high, destroy the meanness in my heart.' Gandhi auctioned the books and gave the proceeds to a harijan welfare fund.
Aksharamanamalai is a long poem by Bhagavan in praise of Arunachala. Ramana Sannidhi Murai, written by Muruganar, is a collection of poems which praise Bhagavan.
After the meeting was over I went to the hall and told Bhagavan the story of how Gandhi had greeted me on the road. I also mentioned that Rajagopalachari had made the driver go straight to the meeting, thus denying Gandhi a chance to make^a brief visit to the ashram. Bhagavan replied with a very interesting comment.
'Gandhi would like to come here but Rajagopalachari was worried about the consequences. Because he knows that Gandhi is an advanced soul, he fears that he might go into samadhi here and forget all about politics. That is why-he gestured to the driver to drive on.'
A few days later, when Gandhi was in Madras, Krishnaswami went to see him and managed to get an interview with him. When he introduced himself to Gandhi as a resident of Sri Ramanasramam, Gandhi remarked, 'l would love to come and see Bhagavan but I don't know when the time will come'.
One or two of Bhagavan's devotees who attended Gandhi's meeting have reported that Gandhi did make a serious attempt to visit Bhagavan. He cut his speech, which was originally scheduled for ten minutes, to about five minutes in the hope of using the extra time to make a quick visit to the ashram. However, Rajagopalachari, who had a long-standing dislike of Bhagavan, dissuaded him from making the visit. After a few minutes discussion during which Rajagopalachari made it quite clear that he was completely opposed to the visit, Gandhi backed down and allowed himself to be driven to the next political meeting.
Rajagopalachari openly expressed his disapproval of Bhagavan. When one of Bhagavan's devotees called Amritanatha Yatendra once paid a call on Gandhi, Gandhi made a few polite inquiries about Bhagavan.
Rajagopalachari, who was also present, turned to Nehru, the future Prime Minister, and said, 'What is the point of sitting in a cave in a kaupina [loincloth] when the country has so many problems and Gandhi is being put in jail for struggling for independence?' Gandhi turned to him and put his finger to his lips to indicate that he should not criticize in this way.
Although Gandhi continued to express an interest in seeing Bhagavan, he never came to Tiruvannamalai again.
— Living by the Words of Bhagavan, p. 101
If all you can do is crawl, start crawling.
In the forest of ignorance lurks a deer,
The deer called alienation.
Taking out the great bow of wisdom and skillful means,
And shooting the single arrow of ultimate truth,
The deer dies – yes, conceptual thoughts die!
There is the flesh – a feast of non-duality,
And, the taste is that of Great Bliss (Mahāsukha),
And the goal, the Mahamudra is accomplished!
The deer called alienation.
Taking out the great bow of wisdom and skillful means,
And shooting the single arrow of ultimate truth,
The deer dies – yes, conceptual thoughts die!
There is the flesh – a feast of non-duality,
And, the taste is that of Great Bliss (Mahāsukha),
And the goal, the Mahamudra is accomplished!
Though he expresses with manifold variety of chattering,
The mind of the Yogi does not depart from the one.
In that oneness, there is not even oneness!
Therefore, the manifold is also free from any basis.
He dwells like a madman, careless and vacant,
In effortless conduct, like a baby.
…
In the state of carefree enjoyment of one’s realization,
When the plight of confused beings become evident,
Tears come forth through the power of overwhelming compassion.
Exchanging self for others, (the Yogi) engages for the benefit of others.
The mind of the Yogi does not depart from the one.
In that oneness, there is not even oneness!
Therefore, the manifold is also free from any basis.
He dwells like a madman, careless and vacant,
In effortless conduct, like a baby.
…
In the state of carefree enjoyment of one’s realization,
When the plight of confused beings become evident,
Tears come forth through the power of overwhelming compassion.
Exchanging self for others, (the Yogi) engages for the benefit of others.
Those who understand both speech and silence are in Samadhi. If you speak when you know, your speech is free. If you are silent when you don’t know, your silence is bondage. If your speech is not attached to appearances, it is free. If your silence is attached to appearances, it is bondage. Language by itself is not bondage. Because, language by itself is not attachment. And, attachment has nothing to do with language.
ANNAMALAI SWAMI REMEMBERED
ASHRAM LIFE,
part 4
Bhagavan would also occasionally get angry with other ashram workers if they deliberately disobeyed him. There was an office worker called Mauni Srinivasa Rao who once incurred Bhagavan's displeasure by trying to override his instructions. One of Mauni Srinivasa Rao's jobs was to draft replies to all the spiritual queries which came to the ashram by post. These first drafts would be shown to Bhagavan, who would then scrutinize them and make all necessary corrections. On one occasion,
Mauni Srinivasa Rao refused to accept that Bhagavan's corrections were definitive. He corrected Bhagavan's alterations and sent the letter back to the hall. Bhagavan went through the letter for the second time, deleting all the corrections which had been added by Mauni Srinivasa Rao. When the letter went back to the office, Mauni
Srinivasa Rao again altered some of Bhagavan's corrections. He brought the new draft to the hall and tried to get Bhagavan to read it, but Bhagavan refused even to look at it.
Instead, he threw the letter at Mauni Srinivasa Rao and said, very angrily, 'You do what you like!'
Sometimes Bhagavan showed his displeasure in more subtle ways. One night, after the evening meal, there was a big quarrel in the dining room which resulted in Subramaniam Swami hitting Krishnaswami in the face. Krishnaswami immediately went and complained to Bhagavan but Bhagavan appeared to take no interest in the matter.
Someone had paid for a big bhiksha for the following day, which meant a lot of work for everyone in the kitchen. Ordinarily, Bhagavan would have come to the kitchen at 3 a.m. to help Subramaniam to cut the vegetables but that morning he remained in the hall and made Subramaniam do all the work by himself. Subramaniam spent the first two hours wondering why Bhagavan was late but eventually he realized that he was being punished for attacking Krishnaswami. Bhagavan confirmed his theory by refusing to talk to him, or even look at him, for the rest of that day. Although Subramaniam worked full-time in the ashram, it was well-known that he had little interest in the spiritual life. Once, while Bhagavan was talking to me in the hall about the unreality of the world; Subramaniam Swami came in and listened for a while. After a few minutes, he interrupted by saying, 'How to make the world disappear from the mind?
Bhagavan, knowing that he had no real interest in spiritual matters, responded to his query by saying, 'Go and swallow a ball of ganja [cannabis]. That will make the world disappear.' And then he carried on talking to me.
Bhagavan always discouraged people from taking ganja but in this case, his flippant reply was rather appropriate. Both Subramaniam and his father were ganja users and neither of them had any serious interest in spiritual matters.
— Living by the Words of Bhagavan, p. 99
ASHRAM LIFE,
part 4
Bhagavan would also occasionally get angry with other ashram workers if they deliberately disobeyed him. There was an office worker called Mauni Srinivasa Rao who once incurred Bhagavan's displeasure by trying to override his instructions. One of Mauni Srinivasa Rao's jobs was to draft replies to all the spiritual queries which came to the ashram by post. These first drafts would be shown to Bhagavan, who would then scrutinize them and make all necessary corrections. On one occasion,
Mauni Srinivasa Rao refused to accept that Bhagavan's corrections were definitive. He corrected Bhagavan's alterations and sent the letter back to the hall. Bhagavan went through the letter for the second time, deleting all the corrections which had been added by Mauni Srinivasa Rao. When the letter went back to the office, Mauni
Srinivasa Rao again altered some of Bhagavan's corrections. He brought the new draft to the hall and tried to get Bhagavan to read it, but Bhagavan refused even to look at it.
Instead, he threw the letter at Mauni Srinivasa Rao and said, very angrily, 'You do what you like!'
Sometimes Bhagavan showed his displeasure in more subtle ways. One night, after the evening meal, there was a big quarrel in the dining room which resulted in Subramaniam Swami hitting Krishnaswami in the face. Krishnaswami immediately went and complained to Bhagavan but Bhagavan appeared to take no interest in the matter.
Someone had paid for a big bhiksha for the following day, which meant a lot of work for everyone in the kitchen. Ordinarily, Bhagavan would have come to the kitchen at 3 a.m. to help Subramaniam to cut the vegetables but that morning he remained in the hall and made Subramaniam do all the work by himself. Subramaniam spent the first two hours wondering why Bhagavan was late but eventually he realized that he was being punished for attacking Krishnaswami. Bhagavan confirmed his theory by refusing to talk to him, or even look at him, for the rest of that day. Although Subramaniam worked full-time in the ashram, it was well-known that he had little interest in the spiritual life. Once, while Bhagavan was talking to me in the hall about the unreality of the world; Subramaniam Swami came in and listened for a while. After a few minutes, he interrupted by saying, 'How to make the world disappear from the mind?
Bhagavan, knowing that he had no real interest in spiritual matters, responded to his query by saying, 'Go and swallow a ball of ganja [cannabis]. That will make the world disappear.' And then he carried on talking to me.
Bhagavan always discouraged people from taking ganja but in this case, his flippant reply was rather appropriate. Both Subramaniam and his father were ganja users and neither of them had any serious interest in spiritual matters.
— Living by the Words of Bhagavan, p. 99
A CINEMA SHOW
The body thought is a distraction from the Self. For whom is the body or birth? It is not for the Self, the spirit. It is for the non-self which imagines itself separate.
Just as a miser keeps his treasures always to himself and never parts with them, so the Self safeguards the vasanas in that which is closest to itself, i.e. within the Heart.
The Heart radiates vitality to the brain and thus causes it to function. The vasanas are enclosed in the Heart in their subtlest form and later projected on the brain, which reflects them with high magnification.
This is how the world is made to go on and this is why the world is nothing more than a cinema show.
— Conscious Immortality
The body thought is a distraction from the Self. For whom is the body or birth? It is not for the Self, the spirit. It is for the non-self which imagines itself separate.
Just as a miser keeps his treasures always to himself and never parts with them, so the Self safeguards the vasanas in that which is closest to itself, i.e. within the Heart.
The Heart radiates vitality to the brain and thus causes it to function. The vasanas are enclosed in the Heart in their subtlest form and later projected on the brain, which reflects them with high magnification.
This is how the world is made to go on and this is why the world is nothing more than a cinema show.
— Conscious Immortality
Beings
Follow us on Facebook