THE SAME GAME BY ANOTHER NAME

February 29, 2004

------

by Dr.Sarada

What is your objection, my friend? You say that you are not

interested in knowing about the 'Self'. It seems absurd to you that

anyone may propose some deficiency in your knowledge of

yourself, does it not? Where then does 'self-enquiry' figure? Why

on earth the question 'Who am 'I'?' As for the terms 'awareness'

or 'consciousness'-they seem to be Greek and Latin. So far as

you can see consciousness pertains to your thoughts and

emotions, your capacity to think and, of course, your cognisance

of the body and its demands. You are quite convinced that the

'Ramana Way' is for the spiritual elite, not for laymen like you. It is

quite beyond your understanding. Bhagavan himself may smile

and ask you, 'Well, you believe you exist, is it not? Even in deep

sleep? But, you have no awareness of your body then. You have

no thoughts then, not your fears and ambitions, not your dreams

and plans, not even any knowledge of those who are dearest to

you. Surely you have no thoughts of yourself either then. Yet do

you not exist in deep sleep? What is that 'I' which exists minus

knowledge of the body, minus the mind itself with all the

thoughts-the most frivolous and the most deep rooted?' Despite

Bhagavan's asking you may remain stubborn and fail to

investigate, but Bhagavan will not leave you so easily, he leaves

nobody.

Bhagavan says in 'Arunachala Ashtakam', 'Oh Arunachala! You

assumed various forms in varying faiths so that all may know

you'. Yes, Bhagavan has been so lenient as to say 'Even a single

effort made to quell a single thought will not go in vain'. He has

encouraged people to follow any path they are used to traversing

provided they are headed in the general direction of self-enquiry

and Self-Knowledge. He has done so because of the certainity

that all paths will finally lead only to self-enquiry. In apparent

innocence he has also suggested that those who cannot (or will

not) practise self-enquiry can follow the path of surrender.

'Apparent innocence' because in reality there are no two ways,

that of self-enquiry and of surrender. It is the same way, but

relative as we are we give it a different name. We call the same

Lord by a thousand names, do we not? Yet of this later. Right

now Bhagavan is asking with the same sweetness, 'Not

interested in self-enquiry? Well then, why don't you try

surrender?' Your defences are down. Self-enquiry you have

decided is not your cup of tea, whether or not it really is, but what

is this new proposition? 'Well' you ask a little tentatively, 'What is

surrender?'

Surrender? Surrender is giving up, submitting oneself entirely.

Seems simple on the face of it. After all it is not difficult to give

oneself up to one who is dear, is it not? Seems so simple in fact

that many of us believe we have surrendered. We believe we

accept whatever life brings as a gift from Bhagavan. Yet are we

filled with overflowing joy every moment? Is there no experience,

no moment in our lives that we would wish away or want to be

different? It there no hope, no dream lingering? If there is, it

cannot be surrender. For surrender is no conditions, no

expectations,no questions asked, not even a trace of difference,

absolute acceptance.

Surrender is the complete offering of oneself to the Supreme. It

is not even saying, 'Thy will be done', to Him. For, this indicates

that there are two wills, one 'His Will', and one 'our will'. Where

would we retain the right to will after having surrendered? In

surrendering one would have forfeited all rights, the right to

choose, the right to want, the right to act. Yes, even the right to

think, for thought is action. If the Sadguru allots some work it

would be done without a second thought. If no work is one's lot,

silence would reign. There would be no room to ask for the

Sadguru's Grace. There would be no room even to wish for what

we believe to be the 'highest good'. There is the classic trap by

Bhagavan on this issue. Devaraja Mudaliar asked 'Bhagavan, I

have surrendered to you, yet I am making no spiritual progress.

Should you not ensure it?' And Bhagavan joked, 'Whether I do so

or not, how can you question it once you have surrendered?' This

is not to say that Devaraja Mudaliar had not surrendered. He

certainly had, but just at that moment the mind played its trick.

Such was his vigilance that he could catch Bhagavan's point

immediately and laugh at himself. Just as we cannot make

demands once we have surrendered, neither can there be room

for the thought 'I have surrendered'. For if 'I' remain, then

surrender is not, even as there is no room for the thought 'I am

doing self-enquiry' in self-enquiry. Such a thought would mean

that an 'I' is assumed and no enquiry is afoot about the validity of

the 'I'.

So surrender is such complete submission that no individuality

remains. Doesn't this sound dangerously similar to

self-enquiry? And the going doesn't seem so easy after all. If

giants like Devaraja Mudaliar could be tripped on the issue, how

could we ever hope to surrender? Ah, my friend, you are trying to

escape again. You are trying to wriggle out of everything that will

put your little individuality in the remotest danger, are you not?

Who would wish to submit, and that too of one's sweet will, so

totally to anyone? True, the one to whom we surrender may be

the most beloved, may be Bhagavan himself. Still, absolute,

unquestioning submission is too high a price to pay, is it not?

True, what we get in return for this submission may be the

infinite bounty of natural bliss, but this is not a condition of the

submission. Why on earth should we surrender? Just as there

seems to be no burning necessity for self-enquiry in our lives,

we may well decide that surrender too is out of place. But then

again, as we have seen, Bhagavan will not leave you so easily,

my friend, neither you nor me, he leaves nobody.

So he creates circumstances where surrender becomes

imperative, where we become aware of our own littleness or

helplessness. We are always powerless, but for the most part

live in fools' paradises of imagining ourselves to be at the helm

of affairs, capable of steering our own ships through the troubled

waters of life. And the Sadguru, the Supreme, the Self allows us

too for the most part to wallow in our stupidity, allows us to

asume we are in control of our actions, of our thoughts, of our

lives. Then, out of utmost compassion some events are made to

occur which make us sit up and take notice of that power which

is truly in charge. The event may be something extraordinarily

beautiful and magical that suddenly enters our life. It may make

us ask, 'What have I done to deserve this joy? Why have I been

blessed with it? Surely it is some marvellous Power that has

showered this bounty on me'. The event may also be tragic, or on

the brink of the tragic, some pain which all our efforts cannot

soothe and then in despair we turn to a power beyond ourselves

for help. And help we surely find. Not necessarily in a reversal of

the event or its change in a direction we wish it to take but

perhaps simply in our capacity to face it, to deal with it. In that

moment of recognition, in that most magical moment we can say

with our entire being 'Not I, O Lord, but you are the light of my life,

of every life and how marvellously you steer those million million

ships. With what infinite love you attend to every little need of

even the tiniest creature. How gently you administer sorrow to

make us grow beyond our little selves, to soften us, to make us

recognise the infinite beauty of your love. How lovingly you

shower that joy which makes us see your smile in every flower,

in every star, in every face, in tears as in laughter, in destruction

as in the blossoming of life'.

Yet, the magical moment of recognition may pass. Even as the

vigilance of enquiry wanes, even as we get back to the habit of

identification, we may get back to the habit of authority and

surrender too may be forgotten. So with equal gentleness, with

equal firmness, Bhagavan asks us to keep at surrender.

Surrender may not be total to begin with, he says with his

customary lenience, it must then be cultivated. One can start by

consciously striving to surrender, as he clarifies in 'Upadesa

Saram', not only the fruits of our actions but the actions

themselves by recognising that His Power alone makes all

things possible.

Let us look at a day that is governed by the attitude of surrender

even as we looked at a day that has the undercurrent of

self-enquiry. We wake up to some thoughts surely for we have

not exercised any particular effort to watch for the experience

prior to thoughts. We may awake with that thought which is

predominant in our mind, usually the last thought we had before

falling asleep. If this is a happy thought, if it invigorates us, then

at that very point let us recall also the mood of surrender. Let us

thank Bhagavan for giving us that lovely thought. If, on the other

hand it is a sad thought, instead of wallowing deeper in the grief

let us turn to Bhagavan with the prayer, 'Yours is all power, so

give me the strength to turn away from these disturbing

thoughts'. This attitude of surrender, of remembering

Bhagavan's underlying power may be adapted not just in the

morning but whenever thoughts flood our mind.

Next we may proceed with the morning's routine tasks. Let us

not fail to remember His bounty even in these simple deeds.

Isn't it wonderful that we have teeth to brush, hands to brush

them with, eyes to behold the wonder of the rising sun, the

sense of touch to feel the morning breeze, tongue to taste the

warmth of the coffee or tea, a stomach that can digest it,

understanding to grasp what is written in the morning paper?

Oh, we have a million things to be thankful for. Surely, even if a

few from that list of million are missing, we would always have

something to be thankful for. Why, the very fact that we are alive,

the marvellous fresh breath, the hope for another day. A friend

observed a morning scene from the comfort of a car. A group of

pavement-dwellers brushing their teeth. An old couple, perhaps

their daughter or daughter-in-law, grandchildren, a babe in arms,

on the dirty pavement, themselves positively dirty. All talking to

each other, sharing one brush between two or three of

themselves, brushing with some red powder, perhaps mud. Yet,

all so full of joy, laughing, sharing a joke-a moment of infectious

mirth and vigour, the pulse of life. At that moment their cups were

full. Is not happiness so purely a matter of attitude, wondered the

observer.

This continued rememberance of joy and love, of peace and

wonder, of beauty and magic in all things, linking each with the

Sadguru's bounty and power, His compassion and

magnificence, would surely keep the spirit of surrender alive

through the day. When we sit for our daily meditation, to recall

that it is His grace which has made it possible, at the end of the

session, to thank Him for it.

When we get onto our vehicle to ride it, remembering that it is He

who gives the ability to do so. When we begin each task, to thank

Him for enabling us to attempt it. At the end of each task to

wonder that He has accomplished it for us. Every time

individuality rises its head, every time the ego becomes rampant

saying, 'Look at my capacity, my ability, my generosity, my

alertness, my power, why, even my love', let us pause. Let us

pause and smile, even laugh at ourselves and ask, 'Your love my

dear mind, your peace, your power, your intelligence, your

achievement.? Are you really capable of all this my little mind? Is

your power your own? In a moment you forget the most vital

facts, suddenly you become unhappy over trivialities, you find

yourself unable to come up with the right words, you are

non-plussed to find solutions for a problem, you get irritated with

those whom you hold dear, you believe you have no expectation

and yet want the world. My dear mind, is not your limitation

endless? You are indeed powerless. Yet, you would have me

believe that you are infinitely powerful. I know your tricks only too

well now.You are connected to an infinite powerhouse of

happiness and peace, creativity and energy, of love and

compassion. Every now and then you draw all these from the

source and pretend they are your own treasures. When I fall for

your pretence, my little mind, and forget the source altogether,

then I lose all contact with meaning. Yet, the Sadguru, the Self,

the Supreme One is so compassionate that time and again He

revives the connection. Now I will not fall a prey to your illusion

any more. I will remember that it is He, not I that makes every

action, every experience possible'. So saying one can hold on to

the attitude of surrender. Then, if one pauses once more, one

can have a hearty laugh at oneself. 'I will remember that it is He',

did we say? Do we have the strength for that, the strength to

remain with the attitude of surrender? No. That too must come

from Him, must it not? Does this mean we can happily cling to

identity because we lack the courage to surrender? Well, who

are we to make this decision either? Let us stop going round in

absurd circles and simply leave all to Him. When He blesses us

with this recognition how light would be our heart and how full.

Does not happiness overflow from your heart even at the

thought, my friend? Do not tears glisten in your eyes as in mine,

tears that spring from the fullness that is Him? And then shall we

both burst forth in laughter that Bhagavan has conned us? We

began by saying that self-enquiry is not our cup of tea, but what

has he given us in its place? The same questioning of the

validity of identity. Only instead of looking for its source within, we

remember time and again that the source is He. Time and

again, mind you. Whenever the ego makes its appearance we

must wonder at it, mock it, we must question it and knock it

down. Instead of with the query 'Who am 'I'?' with the question

and statement 'Are you what you think you are, powerful? No it is

He. He is all'. This too requires unbroken vigilance, does it not?

Yes, my dear friend, it is the same game by another name. Yet,

in such magical company who would not play? Aha! Whose

choice is it anyway ?

February 29, 2004

Dear Shawn:

I really enjoyed this. It even makes sense to me. I love it when things make sense!!!

While it is true that Ramana is the source, there is something about this one which

rings true and is easy to comprehend in relationship to his teachings.

I did a quick internet search and came up with a lot of references to a Dr Sarada Natarajan in

connection with Ramana Maharshi. Is she the Dr. Sarada who authored

this article? And is there a link I can refer to for copyright

purposes?

I would like to link it to my Ramana page on "Bhakti is Jnana Mata," but I want to be sure that

I am accurate. Thanks for posting it. I am glad you are still with

us. You had not posted in

awhile and I was beginning to think that you got lost in a tidal wave.

Love,

Bhakti toes :-)

in -

Shawn Hair

Sunday, February 29, 2004 6:02 PM

THE SAME GAME BY ANOTHER NAME

------THE

SAME GAME BY ANOTHER NAMEby Dr.Sarada What is your objection, my

friend? You say that you are not interested in knowing about the

'Self'. It seems absurd to you that anyone may propose some

deficiency in your knowledge of yourself, does it not? Where then

does 'self-enquiry' figure? Why on earth the question 'Who am 'I'?'

As for the terms 'awareness' or 'consciousness'-they seem to be Greek

and Latin. So far as you can see consciousness pertains to your

thoughts and emotions, your capacity to think and, of course, your

cognisance of the body and its demands. You are quite convinced that

the 'Ramana Way' is for the spiritual elite, not for laymen like you.

It is quite beyond your understanding. Bhagavan himself may smile and

ask you, 'Well, you believe you exist, is it not? Even in deep sleep?

But, you have no awareness of your body then. You have no thoughts

then, not your fears and ambitions, not your dreams and plans, not

even any knowledge of those who are dearest to you. Surely you have

no thoughts of yourself either then. Yet do you not exist in deep

sleep? What is that 'I' which exists minus knowledge of the body,

minus the mind itself with all the thoughts-the most frivolous and

the most deep rooted?' Despite Bhagavan's asking you may remain

stubborn and fail to investigate, but Bhagavan will not leave you so

easily, he leaves nobody.Bhagavan says in 'Arunachala Ashtakam', 'Oh

Arunachala! You assumed various forms in varying faiths so that all

may know you'. Yes, Bhagavan has been so lenient as to say 'Even a

single effort made to quell a single thought will not go in vain'. He

has encouraged people to follow any path they are used to traversing

provided they are headed in the general direction of self-enquiry and

Self-Knowledge. He has done so because of the certainity that all

paths will finally lead only to self-enquiry. In apparent innocence

he has also suggested that those who cannot (or will not) practise

self-enquiry can follow the path of surrender. 'Apparent innocence'

because in reality there are no two ways, that of self-enquiry and of

surrender. It is the same way, but relative as we are we give it a

different name. We call the same Lord by a thousand names, do we not?

Yet of this later. Right now Bhagavan is asking with the same

sweetness, 'Not interested in self-enquiry? Well then, why don't you

try surrender?' Your defences are down. Self-enquiry you have decided

is not your cup of tea, whether or not it really is, but what is this

new proposition? 'Well' you ask a little tentatively, 'What is

surrender?'Surrender? Surrender is giving up, submitting oneself

entirely. Seems simple on the face of it. After all it is not

difficult to give oneself up to one who is dear, is it not? Seems so

simple in fact that many of us believe we have surrendered. We

believe we accept whatever life brings as a gift from Bhagavan. Yet

are we filled with overflowing joy every moment? Is there no

experience, no moment in our lives that we would wish away or want to

be different? It there no hope, no dream lingering? If there is, it

cannot be surrender. For surrender is no conditions, no

expectations,no questions asked, not even a trace of difference,

absolute acceptance.Surrender is the complete offering of oneself to

the Supreme. It is not even saying, 'Thy will be done', to Him. For,

this indicates that there are two wills, one 'His Will', and one 'our

will'. Where would we retain the right to will after having

surrendered? In surrendering one would have forfeited all rights, the

right to choose, the right to want, the right to act. Yes, even the

right to think, for thought is action. If the Sadguru allots some

work it would be done without a second thought. If no work is one's

lot, silence would reign. There would be no room to ask for the

Sadguru's Grace. There would be no room even to wish for what we

believe to be the 'highest good'. There is the classic trap by

Bhagavan on this issue. Devaraja Mudaliar asked 'Bhagavan, I have

surrendered to you, yet I am making no spiritual progress. Should you

not ensure it?' And Bhagavan joked, 'Whether I do so or not, how can

you question it once you have surrendered?' This is not to say that

Devaraja Mudaliar had not surrendered. He certainly had, but just at

that moment the mind played its trick. Such was his vigilance that he

could catch Bhagavan's point immediately and laugh at himself. Just as

we cannot make demands once we have surrendered, neither can there be

room for the thought 'I have surrendered'. For if 'I' remain, then

surrender is not, even as there is no room for the thought 'I am

doing self-enquiry' in self-enquiry. Such a thought would mean that

an 'I' is assumed and no enquiry is afoot about the validity of the

'I'. So surrender is such complete submission that no individuality

remains. Doesn't this sound dangerously similar to self-enquiry? And

the going doesn't seem so easy after all. If giants like Devaraja

Mudaliar could be tripped on the issue, how could we ever hope to

surrender? Ah, my friend, you are trying to escape again. You are

trying to wriggle out of everything that will put your little

individuality in the remotest danger, are you not? Who would wish to

submit, and that too of one's sweet will, so totally to anyone? True,

the one to whom we surrender may be the most beloved, may be Bhagavan

himself. Still, absolute, unquestioning submission is too high a

price to pay, is it not? True, what we get in return for this

submission may be the infinite bounty of natural bliss, but this is

not a condition of the submission. Why on earth should we surrender?

Just as there seems to be no burning necessity for self-enquiry in

our lives, we may well decide that surrender too is out of place. But

then again, as we have seen, Bhagavan will not leave you so easily, my

friend, neither you nor me, he leaves nobody.So he creates

circumstances where surrender becomes imperative, where we become

aware of our own littleness or helplessness. We are always powerless,

but for the most part live in fools' paradises of imagining ourselves

to be at the helm of affairs, capable of steering our own ships

through the troubled waters of life. And the Sadguru, the Supreme,

the Self allows us too for the most part to wallow in our stupidity,

allows us to asume we are in control of our actions, of our thoughts,

of our lives. Then, out of utmost compassion some events are made to

occur which make us sit up and take notice of that power which is

truly in charge. The event may be something extraordinarily beautiful

and magical that suddenly enters our life. It may make us ask, 'What

have I done to deserve this joy? Why have I been blessed with it?

Surely it is some marvellous Power that has showered this bounty on

me'. The event may also be tragic, or on the brink of the tragic,

some pain which all our efforts cannot soothe and then in despair we

turn to a power beyond ourselves for help. And help we surely find.

Not necessarily in a reversal of the event or its change in a

direction we wish it to take but perhaps simply in our capacity to

face it, to deal with it. In that moment of recognition, in that most

magical moment we can say with our entire being 'Not I, O Lord, but

you are the light of my life, of every life and how marvellously you

steer those million million ships. With what infinite love you attend

to every little need of even the tiniest creature. How gently you

administer sorrow to make us grow beyond our little selves, to soften

us, to make us recognise the infinite beauty of your love. How

lovingly you shower that joy which makes us see your smile in every

flower, in every star, in every face, in tears as in laughter, in

destruction as in the blossoming of life'.Yet, the magical moment of

recognition may pass. Even as the vigilance of enquiry wanes, even as

we get back to the habit of identification, we may get back to the

habit of authority and surrender too may be forgotten. So with equal

gentleness, with equal firmness, Bhagavan asks us to keep at

surrender. Surrender may not be total to begin with, he says with his

customary lenience, it must then be cultivated. One can start by

consciously striving to surrender, as he clarifies in 'Upadesa

Saram', not only the fruits of our actions but the actions themselves

by recognising that His Power alone makes all things possible.Let us

look at a day that is governed by the attitude of surrender even as

we looked at a day that has the undercurrent of self-enquiry. We wake

up to some thoughts surely for we have not exercised any particular

effort to watch for the experience prior to thoughts. We may awake

with that thought which is predominant in our mind, usually the last

thought we had before falling asleep. If this is a happy thought, if

it invigorates us, then at that very point let us recall also the

mood of surrender. Let us thank Bhagavan for giving us that lovely

thought. If, on the other hand it is a sad thought, instead of

wallowing deeper in the grief let us turn to Bhagavan with the

prayer, 'Yours is all power, so give me the strength to turn away

from these disturbing thoughts'. This attitude of surrender, of

remembering Bhagavan's underlying power may be adapted not just in

the morning but whenever thoughts flood our mind.Next we may proceed

with the morning's routine tasks. Let us not fail to remember His

bounty even in these simple deeds. Isn't it wonderful that we have

teeth to brush, hands to brush them with, eyes to behold the wonder

of the rising sun, the sense of touch to feel the morning breeze,

tongue to taste the warmth of the coffee or tea, a stomach that can

digest it, understanding to grasp what is written in the morning

paper? Oh, we have a million things to be thankful for. Surely, even

if a few from that list of million are missing, we would always have

something to be thankful for. Why, the very fact that we are alive,

the marvellous fresh breath, the hope for another day. A friend

observed a morning scene from the comfort of a car. A group of

pavement-dwellers brushing their teeth. An old couple, perhaps their

daughter or daughter-in-law, grandchildren, a babe in arms, on the

dirty pavement, themselves positively dirty. All talking to each

other, sharing one brush between two or three of themselves, brushing

with some red powder, perhaps mud. Yet, all so full of joy, laughing,

sharing a joke-a moment of infectious mirth and vigour, the pulse of

life. At that moment their cups were full. Is not happiness so purely

a matter of attitude, wondered the observer.This continued

rememberance of joy and love, of peace and wonder, of beauty and

magic in all things, linking each with the Sadguru's bounty and

power, His compassion and magnificence, would surely keep the spirit

of surrender alive through the day. When we sit for our daily

meditation, to recall that it is His grace which has made it

possible, at the end of the session, to thank Him for it.When we get

onto our vehicle to ride it, remembering that it is He who gives the

ability to do so. When we begin each task, to thank Him for enabling

us to attempt it. At the end of each task to wonder that He has

accomplished it for us. Every time individuality rises its head,

every time the ego becomes rampant saying, 'Look at my capacity, my

ability, my generosity, my alertness, my power, why, even my love',

let us pause. Let us pause and smile, even laugh at ourselves and

ask, 'Your love my dear mind, your peace, your power, your

intelligence, your achievement.? Are you really capable of all this

my little mind? Is your power your own? In a moment you forget the

most vital facts, suddenly you become unhappy over trivialities, you

find yourself unable to come up with the right words, you are

non-plussed to find solutions for a problem, you get irritated with

those whom you hold dear, you believe you have no expectation and yet

want the world. My dear mind, is not your limitation endless? You are

indeed powerless. Yet, you would have me believe that you are

infinitely powerful. I know your tricks only too well now.You are

connected to an infinite powerhouse of happiness and peace,

creativity and energy, of love and compassion. Every now and then you

draw all these from the source and pretend they are your own

treasures. When I fall for your pretence, my little mind, and forget

the source altogether, then I lose all contact with meaning. Yet, the

Sadguru, the Self, the Supreme One is so compassionate that time and

again He revives the connection. Now I will not fall a prey to your

illusion any more. I will remember that it is He, not I that makes

every action, every experience possible'. So saying one can hold on

to the attitude of surrender. Then, if one pauses once more, one can

have a hearty laugh at oneself. 'I will remember that it is He', did

we say? Do we have the strength for that, the strength to remain with

the attitude of surrender? No. That too must come from Him, must it

not? Does this mean we can happily cling to identity because we lack

the courage to surrender? Well, who are we to make this decision

either? Let us stop going round in absurd circles and simply leave

all to Him. When He blesses us with this recognition how light would

be our heart and how full. Does not happiness overflow from your

heart even at the thought, my friend? Do not tears glisten in your

eyes as in mine, tears that spring from the fullness that is Him? And

then shall we both burst forth in laughter that Bhagavan has conned

us? We began by saying that self-enquiry is not our cup of tea, but

what has he given us in its place? The same questioning of the

validity of identity. Only instead of looking for its source within,

we remember time and again that the source is He. Time and again,

mind you. Whenever the ego makes its appearance we must wonder at it,

mock it, we must question it and knock it down. Instead of with the

query 'Who am 'I'?' with the question and statement 'Are you what you

think you are, powerful? No it is He. He is all'. This too requires

unbroken vigilance, does it not? Yes, my dear friend, it is the same

game by another name. Yet, in such magical company who would not

play? Aha! Whose choice is it anyway

?/join

"Love itself

is the actual form of God."Sri RamanaIn "Letters from Sri

Ramanasramam" by Suri Nagamma

February 29, 2004

, "Lady Joyce"

<shaantih@c...> wrote:

> Dear Shawn:

>

> I really enjoyed this. It even makes sense to me. I love it when

things make sense!!!

> While it is true that Ramana is the source, there is something

about this one which

> rings true and is easy to comprehend in relationship to his

teachings.

>

> I did a quick internet search and came up with a lot of

references to a Dr Sarada Natarajan in

> connection with Ramana Maharshi. Is she the Dr. Sarada who

authored this article? And is there a link I can refer to for

copyright purposes?

>

> I would like to link it to my Ramana page on "Bhakti is Jnana

Mata," but I want to be sure that

> I am accurate. Thanks for posting it. I am glad you are still

with us. You had not posted in

> awhile and I was beginning to think that you got lost in a tidal

wave.

>

> Love,

>

> Bhakti toes :-)

Dear toes,

here is where i found it:

http://members.tripod.com/~rmclb/index.htm

if you go to the about the center link and scroll down you will find

a picture of the good doctor. She is the same one.

Glad you liked , me too.

love, Shawn

March 3, 2004

Dear Shawn Hair

tku for this posting

where did you got it?

all the best

michael bindel

-

Shawn Hair

Monday, March 01, 2004 12:02 AM