Guest guest Posted September 4, 2003 Report Share Posted September 4, 2003 Sarojini wrote: Harsha: What wonderful stories. (And when you are saying "I" in the story was it really you personally? Did you spend time with Ramana?) If you did, how truly blessed you are. Dear Sarojini, The same question was raised on by Sri Chilukuri Bhuvaneswar Ji as well. That story about Maharshi and the Two Swamis was in drafts section of my e-mail and so I sent it without realizing that there was no source. It is most likely from the Maharshi Newsletters but I don't know where. I can check. I was born after Sri Ramana passed away. But I do know Sri Ramana intimately and Sri Ramana's teachings of the Self and the Heart intimately and answers questions about the Heart. My teacher started visiting Sri Ramana in 1936 when he was 14. That was the time Paul Brunton was around as well asking questions. We speak about Ramana sometimes. During the years (late 1940s) when Sri Ramana had cancer my teacher told me the Sage of Aruncahala would sit quite detached as his younger brother Chinnaswami, the Ashram manager, asked for donations to help. My teacher told me that, "There are many who talk the talk but Sri Ramana was a rare jewel and he actually walked the walk." The Sage of Arunachala cannot really be compared with anyone. If you go to the magazine and look over volumes 1 and II, you can get more information on all this. We are coming out with volume III shortly. Love to all Harsha Sarojini wrote: Harsha: What wonderful stories. (And when you are saying "I" in the story was it really you personally? Did you spend time with Ramana?) If you did, how truly blessed you are. So often we expect to gain "knowledge" in the way we think we should. And since it is our "mind" that is doing the looking often, there is very little chance we are going to "get" that knowledge. It is the "sweet surrender" that allows the "grace" of the teacher to flow in. But it just can't flow in if our egos are still in the way. We must be like that hollow reed, with all our "stuff" emptied out first. Your stories reminded me of Ramana's words when asked about whether we should have a goal to begin with on our spiritual journey. Ramana replied that we try to reach the goal with the ego, but that the goal exists before the ego, and that what is in the goal was there even before our birth. If we look at the ego as if it is the Self, then we become the ego. If we look at the mind as if it is the "Self", then we become the mind. And if we look at the body as if it is the "Self", then we become the body. Ramana explained this so well in these words: "It is the thought which builds up sheaths in so many ways. The shadow on the water is found to be shaking. Can anyone stop the shaking of the shadow? If it should cease to shake you would not notice the water but only the light. Similarly take no notice of the ego and its activities, but see only the light behind. The ego is the I-thought. The true "I" is the Self.......Realization is already there. The state free from thoughts is the only real state. There is no such action as Realization". How succinctly Ramana reminds us of what we so often forget! Tat Twam Asi. Thank you, once agin, Harsha. Peace and Love Always, Sarojini ----- Original Message ----- Harsha To: ; NondualitySalon ; RamanaMaharshi Sent: Wednesday, September 03, 2003 3:52 PM Subject: [NDS] Maharshi and the Two Swamis One morning a famous swami of Ahmedabad arrived at the ashram. I understood he had many wealthy disciples and was himself attired in a costly silk, ochre-colored cloth. He also had several pieces of luggage, which clearly indicated he was a man of some means. The swami came into the Guest House for Gentlemen and introduced himself to me. He wanted to know when he could see the Maharshi. I told him at 10 a.m. I would be going to the hall and he could accompany me and at that time I would introduce him to the Maharshi. During that period, between 10 and 11 a.m. every morning in the Old Hall, Devaraja Mudaliar, Munagala Venkataramiah and I were going through Venkataramiah's English translation of a Tamil scripture. Bhagavan would open and hold the Tamil book in his hand and we would read the English translation for each verse. Then we would discuss it until we found it acceptable to Bhagavan. The swami entered the hall with me at 10 a.m. and I introduced him to Bhagavan. He was fluent in Sanskrit and other languages, and also was well versed in all the scriptures. He inquired if he was allowed to ask a question. The consent was given and he asked Bhagavan if Ishwara, the personal God, actually existed. The Maharshi replied with one of his standard rejoinders: "We do not know about Ishwara or whether he exists or not. But what we do know is that we exist. Find out who that 'I' is that exists. That is all that is required." The swami was not satisfied with this answer and continued to discuss the matter, quoting from various scriptures. Bhagavan then said, "If the scriptures say all this about it, why question me further ?" This also was not acceptable to the swami and he proceeded with more elucidation, at which point Bhagavan cut him off by turning to us and saying, "Come on. Let us begin our work." It is needless to say that the swami became quite annoyed and soon left the hall. Later in the day I met him and he told me that my Maharshi doesn't seem to know very much. I simply replied, "Yes." And although this visitor was originally planning on staying for three days, he cut his visit short and left that very afternoon, without ever going back into the hall to see the Maharshi. Bhagavan later asked me what the swami said before leaving. When I told him, he simply smiled. I remember when another similar incident occurred with a famous swami from Bombay, brought to the ashram by Mr. Bose. Although this swami too was well-known, had numerous disciples and was always given high honors wherever he went, in Bhagavan's presence he was just like everyone else: given no special seat, no special attention and made to sit on the floor with all the others. When the swami had asked his first question, Bhagavan remained silent for a long time. He must have been wondering why there was no answer. Probably no one had ever, seemingly, ignored him like that before. The question was: "Which Avatar (incarnation) are you?" After sometime the Mauni (Srinivasa Rao) came into the hall and Bhagavan said to him, "He wants to know which Avatar I am. What can I say to him? Some people say I am this and some say I am that. I have nothing to say about it." This was followed by a barrage of questions from the swami, who asked about Bhagavan's state of realization, about samadhi, the Bhakti school, etc. Bhagavan answered him very patiently, point by point. The swami listened and whether or not he was satisfied is hard for me to say. Before leaving the hall, the swami touched Bhagavan's couch, joined his palms in salutation and took leave. In Day by Day with Bhagavan more conversations with this swami have been recorded. Mr. Bose reported that before the swami boarded his departing train in town he told him, "I have truly gained something from this visit to the Maharshi." Bhagavan also commented after his departure, "It will work." Whenever he made this observation we understood it to mean that the conversation the person had with Bhagavan will sink in and ultimately have positive effects. Now verses 38-40 follow. 38. As long as a man is the doer, he also reaps the fruit of his deeds, but, as soon as he realizes the Self through enquiry as to who is the doer his sense of being the doer falls away and the triple karma is ended. This is the state of eternal Liberation. 39. Only so long as one considers oneself bound, do thoughts of bondage and Liberation continue. When one enquires who is bound the Self is realized, eternally attained, and eternally free. When thought of bondage comes to an end, can thought of Liberation survive? 40. If it is said, that Liberation is of three kinds, with form or without form or with and without form, then let me tell you that the extinction of three forms of Liberation is the only true Liberation. ******************************************** Nonduality http://Nonduality.com ******************************************** Nonduality http://Nonduality.com Quote Link to comment Share on other sites More sharing options...
Guest guest Posted September 4, 2003 Report Share Posted September 4, 2003 Sarojini wrote: Harsha: What wonderful stories. (And when you are saying "I" in the story was it really you personally? Did you spend time with Ramana?) If you did, how truly blessed you are. Dear Sarojini, The same question was raised on by Sri Chilukuri Bhuvaneswar Ji as well. That story about Maharshi and the Two Swamis was in drafts section of my e-mail and so I sent it without realizing that there was no source. It is most likely from the Maharshi Newsletters but I don't know where. I can check. I was born after Sri Ramana passed away. But I do know Sri Ramana intimately and Sri Ramana's teachings of the Self and the Heart intimately and answers questions about the Heart. My teacher started visiting Sri Ramana in 1936 when he was 14. That was the time Paul Brunton was around as well asking questions. We speak about Ramana sometimes. During the years (late 1940s) when Sri Ramana had cancer my teacher told me the Sage of Aruncahala would sit quite detached as his younger brother Chinnaswami, the Ashram manager, asked for donations to help. My teacher told me that, "There are many who talk the talk but Sri Ramana was a rare jewel and he actually walked the walk." The Sage of Arunachala cannot really be compared with anyone. If you go to the magazine and look over volumes 1 and II, you can get more information on all this. We are coming out with volume III shortly. Love to all Harsha Sarojini wrote: Harsha: What wonderful stories. (And when you are saying "I" in the story was it really you personally? Did you spend time with Ramana?) If you did, how truly blessed you are. So often we expect to gain "knowledge" in the way we think we should. And since it is our "mind" that is doing the looking often, there is very little chance we are going to "get" that knowledge. It is the "sweet surrender" that allows the "grace" of the teacher to flow in. But it just can't flow in if our egos are still in the way. We must be like that hollow reed, with all our "stuff" emptied out first. Your stories reminded me of Ramana's words when asked about whether we should have a goal to begin with on our spiritual journey. Ramana replied that we try to reach the goal with the ego, but that the goal exists before the ego, and that what is in the goal was there even before our birth. If we look at the ego as if it is the Self, then we become the ego. If we look at the mind as if it is the "Self", then we become the mind. And if we look at the body as if it is the "Self", then we become the body. Ramana explained this so well in these words: "It is the thought which builds up sheaths in so many ways. The shadow on the water is found to be shaking. Can anyone stop the shaking of the shadow? If it should cease to shake you would not notice the water but only the light. Similarly take no notice of the ego and its activities, but see only the light behind. The ego is the I-thought. The true "I" is the Self.......Realization is already there. The state free from thoughts is the only real state. There is no such action as Realization". How succinctly Ramana reminds us of what we so often forget! Tat Twam Asi. Thank you, once agin, Harsha. Peace and Love Always, Sarojini ----- Original Message ----- Harsha To: ; NondualitySalon ; RamanaMaharshi Sent: Wednesday, September 03, 2003 3:52 PM Subject: [NDS] Maharshi and the Two Swamis One morning a famous swami of Ahmedabad arrived at the ashram. I understood he had many wealthy disciples and was himself attired in a costly silk, ochre-colored cloth. He also had several pieces of luggage, which clearly indicated he was a man of some means. The swami came into the Guest House for Gentlemen and introduced himself to me. He wanted to know when he could see the Maharshi. I told him at 10 a.m. I would be going to the hall and he could accompany me and at that time I would introduce him to the Maharshi. During that period, between 10 and 11 a.m. every morning in the Old Hall, Devaraja Mudaliar, Munagala Venkataramiah and I were going through Venkataramiah's English translation of a Tamil scripture. Bhagavan would open and hold the Tamil book in his hand and we would read the English translation for each verse. Then we would discuss it until we found it acceptable to Bhagavan. The swami entered the hall with me at 10 a.m. and I introduced him to Bhagavan. He was fluent in Sanskrit and other languages, and also was well versed in all the scriptures. He inquired if he was allowed to ask a question. The consent was given and he asked Bhagavan if Ishwara, the personal God, actually existed. The Maharshi replied with one of his standard rejoinders: "We do not know about Ishwara or whether he exists or not. But what we do know is that we exist. Find out who that 'I' is that exists. That is all that is required." The swami was not satisfied with this answer and continued to discuss the matter, quoting from various scriptures. Bhagavan then said, "If the scriptures say all this about it, why question me further ?" This also was not acceptable to the swami and he proceeded with more elucidation, at which point Bhagavan cut him off by turning to us and saying, "Come on. Let us begin our work." It is needless to say that the swami became quite annoyed and soon left the hall. Later in the day I met him and he told me that my Maharshi doesn't seem to know very much. I simply replied, "Yes." And although this visitor was originally planning on staying for three days, he cut his visit short and left that very afternoon, without ever going back into the hall to see the Maharshi. Bhagavan later asked me what the swami said before leaving. When I told him, he simply smiled. I remember when another similar incident occurred with a famous swami from Bombay, brought to the ashram by Mr. Bose. Although this swami too was well-known, had numerous disciples and was always given high honors wherever he went, in Bhagavan's presence he was just like everyone else: given no special seat, no special attention and made to sit on the floor with all the others. When the swami had asked his first question, Bhagavan remained silent for a long time. He must have been wondering why there was no answer. Probably no one had ever, seemingly, ignored him like that before. The question was: "Which Avatar (incarnation) are you?" After sometime the Mauni (Srinivasa Rao) came into the hall and Bhagavan said to him, "He wants to know which Avatar I am. What can I say to him? Some people say I am this and some say I am that. I have nothing to say about it." This was followed by a barrage of questions from the swami, who asked about Bhagavan's state of realization, about samadhi, the Bhakti school, etc. Bhagavan answered him very patiently, point by point. The swami listened and whether or not he was satisfied is hard for me to say. Before leaving the hall, the swami touched Bhagavan's couch, joined his palms in salutation and took leave. In Day by Day with Bhagavan more conversations with this swami have been recorded. Mr. Bose reported that before the swami boarded his departing train in town he told him, "I have truly gained something from this visit to the Maharshi." Bhagavan also commented after his departure, "It will work." Whenever he made this observation we understood it to mean that the conversation the person had with Bhagavan will sink in and ultimately have positive effects. Now verses 38-40 follow. 38. As long as a man is the doer, he also reaps the fruit of his deeds, but, as soon as he realizes the Self through enquiry as to who is the doer his sense of being the doer falls away and the triple karma is ended. This is the state of eternal Liberation. 39. Only so long as one considers oneself bound, do thoughts of bondage and Liberation continue. When one enquires who is bound the Self is realized, eternally attained, and eternally free. When thought of bondage comes to an end, can thought of Liberation survive? 40. If it is said, that Liberation is of three kinds, with form or without form or with and without form, then let me tell you that the extinction of three forms of Liberation is the only true Liberation. ******************************************** Nonduality http://Nonduality.com ******************************************** Nonduality http://Nonduality.com Quote Link to comment Share on other sites More sharing options...
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