Thursday 30 April 2020
Sunday 26 April 2020
Nithyananda
Nithyananda was born with the name Rajasekaran, in Tiruvannamalai, in the state of Tamil Nadu in southern India, to father Arunachalam and mother Lokanayaki.
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Tuesday 14 April 2020
Friday 10 April 2020
Rama
Talk 449. 31st January, 1938 Raman Rishi
There was king with a devoted queen. She was a devotee of Sri Rama and yearned that her husband should similarly be a devotee. One night she found that the king mumbled something in his sleep. She kept her ears close to his lips and heard the word ‘Rama’ repeated continually as in japa. She was delighted and the next day ordered the minister to hold a feast. The king having partaken of the feast asked his wife for an explanation. She related the whole occurrence and said that the feast was in gratitude to God for the fulfilment of her long cherished wish. The king was however annoyed that his devotion should have been found out.
It means that one should not openly display one’s piety. We may take it that the king told the queen not to make a fuss over his piety and they then lived happily together.
There was king with a devoted queen. She was a devotee of Sri Rama and yearned that her husband should similarly be a devotee. One night she found that the king mumbled something in his sleep. She kept her ears close to his lips and heard the word ‘Rama’ repeated continually as in japa. She was delighted and the next day ordered the minister to hold a feast. The king having partaken of the feast asked his wife for an explanation. She related the whole occurrence and said that the feast was in gratitude to God for the fulfilment of her long cherished wish. The king was however annoyed that his devotion should have been found out.
It means that one should not openly display one’s piety. We may take it that the king told the queen not to make a fuss over his piety and they then lived happily together.
Kaduveli Siddhar
Talk 449. 31st January, 1938 Raman Rishi
KADUVELI SIDHAR was famed as a very austere hermit. He lived on the dry leaves fallen from trees. The king of the country heard of him, saw him and offered a reward for the one who would prove this man’s worth. A rich dasi agreed to do it. She began to live near the recluse and pretended to attend on him. She gently left pieces of pappadam along with the dry leaves picked by him. When he had eaten them she began to leave other kinds of tasty food along with the dry leaves. Eventually he took good tasty dishes supplied by her. They became intimate and a child was born to them. She reported the matter to the king.
The king wanted to know if she could prove their mutual relationship to the general public. She agreed and suggested a plan of action. Accordingly the king announced a public dancing performance by that dasi and invited the people to it. They gathered there and she also appeared, but not before she had given a dose of physic to the child and left it in charge of the saint at home. The dance was at its height here; the child was crying at home for the mother. The father took the babe in his arms and went to the dancing performance. She was dancing hilariously. He could not approach her with the child. She noticed the man and the babe. She contrived to kick her legs in the dance so as to unloose one of her anklets just as she approached the place where the saint was. She gently lifted her foot and he tied the anklet. The public shouted and laughed. But he remained unaffected. Yet to prove his worth, he sang a Tamil song meaning:
“For victory, let go my anger! I release my mind when it rushes away. If it is true that I sleep day and night quite aware of my Self, may this stone burst into twain and become the wide expanse!”
Immediately the stone (idol) burst with a loud noise The people were astounded.
Sri Bhagavan continued: Thus he proved himself an unswerving Jnani. One should not be deceived
by the external appearance of Jnani. Thus Vedantachudamani - V. 181.
https://www.google.com/search?q=Kaduveli+Siddhar
Its meaning is as follows:
Although a jivanmukta associated with body may, owing to his prarabdha, appear to lapse into ignorance or wisdom, yet he is only pure like the ether (akasa) which is always itself clear. whether covered by dense clouds or cleared of clouds by currents of air. He always revels in the Self alone, like a loving wife taking pleasure with her husband alone, though she attends on him with things obtained from others (by way of fortune, as determined by her prarabdha). Though he remains silent like one devoid of learning, yet his supineness is due to the implicit duality of the vaikhari vak (spoken words) of the Vedas; his silence is the highest expression of the realised non-duality which is after all the true content of the Vedas. Though he instructs his disciples, yet he does not pose as
a teacher, in the full conviction that the teacher and disciple are mere conventions born of illusion (maya), and so he continues to utter words (like akasvani); if on the other hand he mutters words incoherently like a lunatic, it is because his experience is inexpressible like the words of lovers in embrace. If his words are many and fluent like those of an orator, they represent the recollection of his experience, since he is the unmoving non-dual One without any desire awaiting fulfilment. Although he may appear grief-stricken like any other man in bereavement, yet he evinces
just the right love of and pity for the senses which he earlier controlled before he realised that they were mere instruments and manifestations of the Supreme Being. When he seems keenly interested in the wonders of the world, he is only ridiculing the ignorance born of superimposition. If he appears indulging in sexual pleasures, he must be taken to enjoy the ever-inherent Bliss of the Self, which, divided Itself into the Individual Self and the Universal Self, delights in their reunion to regain Its original Nature. If he appears wrathful he means well to the offenders. All his actions should be taken to be only divine manifestations on the plane of humanity. There should not arise even the least doubt as to his being emancipated while yet alive. He lives only for the good of the world.
https://freeglobaluniversity.blogspot.com/search/label/SamsaraSamadhiMuktiMokshaBrahman
Sri Bhagavan now warned the hearers against the mistake of disparaging a Jnani for his apparent conduct and again cited the story of Parikshit. He was a still-born child. The ladies cried and appealed to Sri Krishna to save the child. The sages round about wondered how Krishna was going to save the child from the effects of the arrows (apandavastra) of Asvatthama. Krishna said, “If the child be touched by one eternally celibate (nityabrahmachari) the child would be brought to life.” Even
Suka dared not touch the child. Finding no one among the reputed saints bold enough to touch the child, Krishna went and touched it, saying, “If I am eternally celibate (nityabrahmachari) may the child be brought to life.” The child began to breathe and later grew up to be Parikshit. Just consider how Krishna surrounded by 16,000 gopis is a brahmachari! Such is the mystery of jivanmukti! A jivanmukta is one who does not see anything separate from the Self. If however a man consciously attempts to display siddhis he will receive only kicks.
https://freeglobaluniversity.blogspot.com/search/label/Empire
KADUVELI SIDHAR was famed as a very austere hermit. He lived on the dry leaves fallen from trees. The king of the country heard of him, saw him and offered a reward for the one who would prove this man’s worth. A rich dasi agreed to do it. She began to live near the recluse and pretended to attend on him. She gently left pieces of pappadam along with the dry leaves picked by him. When he had eaten them she began to leave other kinds of tasty food along with the dry leaves. Eventually he took good tasty dishes supplied by her. They became intimate and a child was born to them. She reported the matter to the king.
The king wanted to know if she could prove their mutual relationship to the general public. She agreed and suggested a plan of action. Accordingly the king announced a public dancing performance by that dasi and invited the people to it. They gathered there and she also appeared, but not before she had given a dose of physic to the child and left it in charge of the saint at home. The dance was at its height here; the child was crying at home for the mother. The father took the babe in his arms and went to the dancing performance. She was dancing hilariously. He could not approach her with the child. She noticed the man and the babe. She contrived to kick her legs in the dance so as to unloose one of her anklets just as she approached the place where the saint was. She gently lifted her foot and he tied the anklet. The public shouted and laughed. But he remained unaffected. Yet to prove his worth, he sang a Tamil song meaning:
“For victory, let go my anger! I release my mind when it rushes away. If it is true that I sleep day and night quite aware of my Self, may this stone burst into twain and become the wide expanse!”
Immediately the stone (idol) burst with a loud noise The people were astounded.
Sri Bhagavan continued: Thus he proved himself an unswerving Jnani. One should not be deceived
by the external appearance of Jnani. Thus Vedantachudamani - V. 181.
https://www.google.com/search?q=Kaduveli+Siddhar
Its meaning is as follows:
Although a jivanmukta associated with body may, owing to his prarabdha, appear to lapse into ignorance or wisdom, yet he is only pure like the ether (akasa) which is always itself clear. whether covered by dense clouds or cleared of clouds by currents of air. He always revels in the Self alone, like a loving wife taking pleasure with her husband alone, though she attends on him with things obtained from others (by way of fortune, as determined by her prarabdha). Though he remains silent like one devoid of learning, yet his supineness is due to the implicit duality of the vaikhari vak (spoken words) of the Vedas; his silence is the highest expression of the realised non-duality which is after all the true content of the Vedas. Though he instructs his disciples, yet he does not pose as
a teacher, in the full conviction that the teacher and disciple are mere conventions born of illusion (maya), and so he continues to utter words (like akasvani); if on the other hand he mutters words incoherently like a lunatic, it is because his experience is inexpressible like the words of lovers in embrace. If his words are many and fluent like those of an orator, they represent the recollection of his experience, since he is the unmoving non-dual One without any desire awaiting fulfilment. Although he may appear grief-stricken like any other man in bereavement, yet he evinces
just the right love of and pity for the senses which he earlier controlled before he realised that they were mere instruments and manifestations of the Supreme Being. When he seems keenly interested in the wonders of the world, he is only ridiculing the ignorance born of superimposition. If he appears indulging in sexual pleasures, he must be taken to enjoy the ever-inherent Bliss of the Self, which, divided Itself into the Individual Self and the Universal Self, delights in their reunion to regain Its original Nature. If he appears wrathful he means well to the offenders. All his actions should be taken to be only divine manifestations on the plane of humanity. There should not arise even the least doubt as to his being emancipated while yet alive. He lives only for the good of the world.
https://freeglobaluniversity.blogspot.com/search/label/SamsaraSamadhiMuktiMokshaBrahman
Sri Bhagavan now warned the hearers against the mistake of disparaging a Jnani for his apparent conduct and again cited the story of Parikshit. He was a still-born child. The ladies cried and appealed to Sri Krishna to save the child. The sages round about wondered how Krishna was going to save the child from the effects of the arrows (apandavastra) of Asvatthama. Krishna said, “If the child be touched by one eternally celibate (nityabrahmachari) the child would be brought to life.” Even
Suka dared not touch the child. Finding no one among the reputed saints bold enough to touch the child, Krishna went and touched it, saying, “If I am eternally celibate (nityabrahmachari) may the child be brought to life.” The child began to breathe and later grew up to be Parikshit. Just consider how Krishna surrounded by 16,000 gopis is a brahmachari! Such is the mystery of jivanmukti! A jivanmukta is one who does not see anything separate from the Self. If however a man consciously attempts to display siddhis he will receive only kicks.
https://freeglobaluniversity.blogspot.com/search/label/Empire
Thondaradipodi Alwar
Talk 449. 31st January, 1938 Raman Rishi
THONDARADIPODI (Bhaktanghrirenu) ALWAR: One who delights in the dust of the feet of devotees. A devotee (of this name) was keeping a plot of land in which he grew tulasi, the sacred basil, made garlands of it, and supplied the same to the God in the temple. He remained a bachelor and was respected for his life and conduct.
One day two sisters, who lived by prostitution, walked near the garden and sat under a tree. One of them said, “How disgusting is my life that I soil my body and mind every day. This man’s life is most desirable.” The other replied, “How do you know his mind? Maybe he is not as good as he appears to be. The bodily functions may be forcibly controlled and the mind may be revelling in riotous thoughts. One cannot control one’s vasanas as easily as the physical frame.”
The former said, “The actions are only the indices of the mind. His life shows his mind to be pure.”
The other said, “Not necessarily. His mind has not been proved as yet.” The first challenged her to prove his mind. She accepted. The second desired to be left alone with only a shred of garment in which to clothe herself. The first sister returned home, leaving the other alone with flimsy clothing. As the latter continued to remain under the tree, she appeared penitent and humble. The saint noticed her and approached her after some time. He asked what had happened to her that she looked so lowly. She pleaded penitence for her past life, desired to lead a purer and nobler life and finished with a prayer to him to accept her humble services in the garden or attendance on himself. He advised
her to return home and lead a normal life. But she protested. So he detained her for watering the tulasi plants. She accepted the function with delight and began to work in the garden. One rainy night this woman was found standing under the eaves of the thatched shed in which the saint was. Her clothes were dripping and she was shivering with cold. The master asked why she was in such a pitiable state. She said that her place was exposed to the rains and so she sought shelter under the eaves and that she would retire as soon as the rain ceased. He asked her to move into the hut and later told her to change her wet clothes. She did not have dry cloth to put on. So he offered her one of his own clothes. She wore it, still later she begged permission to massage his feet. He consented. Eventually
they embraced.
The next day she returned home, had good food and wore fine clothes. She still continued to work in the garden. Sometimes she used to remain long in her home. Then this man began to visit her there until he finally lived with her. Nevertheless he did not neglect the garden nor the daily garlands for God. There was public scandal regarding his change of life. God then resolved to restore him to his old ways and so assumed the shape of the saintly devotee himself. He appeared to the dasi and secretly offered her a rich present, an anklet of God. She was very pleased with it and hid it under her pillow. He then disappeared. All these were secretly observed by a maid servant in the house.
The ornament was found missing in the temple. The worshipper reported the loss to the proper authorities. They offered a tempting reward for anyone who would give the clue for the recovery of the lost property. The maid servant afforded the clue and claimed the reward. The police recovered the ornament and arrested the dasi who said that the devotee gave her the same. He was then roughly handled. A supernatural voice said. “I did it. Leave him alone.”
The king and all others were surprised. They fell prostrate at the man’s feet and set him free. He then led a better and nobler life.
http://immersedimmersed.blogspot.com/
THONDARADIPODI (Bhaktanghrirenu) ALWAR: One who delights in the dust of the feet of devotees. A devotee (of this name) was keeping a plot of land in which he grew tulasi, the sacred basil, made garlands of it, and supplied the same to the God in the temple. He remained a bachelor and was respected for his life and conduct.
One day two sisters, who lived by prostitution, walked near the garden and sat under a tree. One of them said, “How disgusting is my life that I soil my body and mind every day. This man’s life is most desirable.” The other replied, “How do you know his mind? Maybe he is not as good as he appears to be. The bodily functions may be forcibly controlled and the mind may be revelling in riotous thoughts. One cannot control one’s vasanas as easily as the physical frame.”
The former said, “The actions are only the indices of the mind. His life shows his mind to be pure.”
The other said, “Not necessarily. His mind has not been proved as yet.” The first challenged her to prove his mind. She accepted. The second desired to be left alone with only a shred of garment in which to clothe herself. The first sister returned home, leaving the other alone with flimsy clothing. As the latter continued to remain under the tree, she appeared penitent and humble. The saint noticed her and approached her after some time. He asked what had happened to her that she looked so lowly. She pleaded penitence for her past life, desired to lead a purer and nobler life and finished with a prayer to him to accept her humble services in the garden or attendance on himself. He advised
her to return home and lead a normal life. But she protested. So he detained her for watering the tulasi plants. She accepted the function with delight and began to work in the garden. One rainy night this woman was found standing under the eaves of the thatched shed in which the saint was. Her clothes were dripping and she was shivering with cold. The master asked why she was in such a pitiable state. She said that her place was exposed to the rains and so she sought shelter under the eaves and that she would retire as soon as the rain ceased. He asked her to move into the hut and later told her to change her wet clothes. She did not have dry cloth to put on. So he offered her one of his own clothes. She wore it, still later she begged permission to massage his feet. He consented. Eventually
they embraced.
The next day she returned home, had good food and wore fine clothes. She still continued to work in the garden. Sometimes she used to remain long in her home. Then this man began to visit her there until he finally lived with her. Nevertheless he did not neglect the garden nor the daily garlands for God. There was public scandal regarding his change of life. God then resolved to restore him to his old ways and so assumed the shape of the saintly devotee himself. He appeared to the dasi and secretly offered her a rich present, an anklet of God. She was very pleased with it and hid it under her pillow. He then disappeared. All these were secretly observed by a maid servant in the house.
The ornament was found missing in the temple. The worshipper reported the loss to the proper authorities. They offered a tempting reward for anyone who would give the clue for the recovery of the lost property. The maid servant afforded the clue and claimed the reward. The police recovered the ornament and arrested the dasi who said that the devotee gave her the same. He was then roughly handled. A supernatural voice said. “I did it. Leave him alone.”
The king and all others were surprised. They fell prostrate at the man’s feet and set him free. He then led a better and nobler life.
http://immersedimmersed.blogspot.com/
Holy Man
There was once a girl who was born into a house of prostitution.
And across the street in front of the market place
there was a preacher, a holy man.
He used to exclaim the virtues of God
and talk about the house of prostitution.
How it was filled with sinners and he told people to repent.
Yet the girl who grew up in the house of prostitution was twenty-three years old.
She used to look out the window everyday
and cry to herself and
she would say,
"How I wish I was like that Holy man, how I wish I was spiritual,"
and she would imagine in her mind that
she was a holy person and yet go on with her work.
Now they both got old and died
and went to St. Peter to go into heaven.
St. Peter told the man,
"You can't come in you've got to go to hell,"
and he told the girl, "you can come in."
So the Holy man became dumbfounded and said,
"Why?
For all these years I've proclaimed your goodness
and your virtues.
I told people to repent.
How can you let her in when she was a prostitute
and leave me out?"
And St Peter said, "You've been a hypocrite.
You were very worthy and talked a lot and said nothing.
In your heart you thought every body was a sinner but you.
Whereas the girl in her imagination, in her feelings,
always was thinking of God.
So she can come in, you can't."
The point is this:
It's not what you say.
It's not what you proclaim.
It's what's deep, deep, deep in your heart that determines
what happens to you.
It's not reading books, it's not studying, it's not going to classes.
It's sitting by yourself,
becoming quiet, going deeper and deeper within yourself.
Transcending your mind and your body until something happens.
When thoughts come to you, you simply ask yourself,
"To whom do these thoughts come?
From whence cometh these thoughts,
" follow the thoughts to their source.
Find out the source of your thoughts.
You will find that the source of your thoughts is I.
Follow the I-thread to its source by asking,
"Who am I?" or "What is the source of I?
Where did this I come from?"
You will realize that the pronoun I,
is the first word that was ever spoken
and everything else is attached to I.
Every other word.
Every other thought,
every other feeling,
every other emotion,
they're all attached to the I.
I feel happy.
I feel sad.
I feel sick.
I feel well.
I feel poor,
I feel rich.
Everything is attached to I.
If the I becomes dissolved,
so does everything else and you become free.
Find out for whom there is an I
and you will discover something amazing.
You will discover that I never existed.
There never was an I.
You will discover that you never existed.
There's no such thing as you.
You will discover that you are the imperishable Self.
That you are never born and you can never die.
You will discover that you're omnipresence,
omniscient, omnipotent.
That there are no others.
There is no world.
There is no universe.
There is no God.
There is only the Self.
All this is the Self.
All that you behold is the Self and "I-am" is that.
This will give you a feeling of freedom, of bliss, of happiness.
You will not lose your awareness.
When I speak these things people believe that
they become completely annihilated
and there's nothing left.
They melt into the great ocean of nirvana.
This is not necessarily true.
You will always be awareness.
You will always be pure intelligence for that is your real nature.
You will always be blissful.
Except you will understand that you are not who you appear to be.
Your body will still appear to be doing things,
going through its motions.
You will appear to be an ordinary person but you will know.
You have lifted yourself up above the gross world into
the heavenly world of pure consciousness
and you will be at peace.
~ Robert Adams - Sri Ramana Maharshi Teachings
You Must Have Your Own Experience, 3rd August, 1990
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