Valmiki And Ganesha.

_______________

कूजन्तम् रामरामेति,
मधुरं मधुराक्षरं ।
आरूह्य कविताशाखां,
वन्दे वाल्मीकि कोकिलम्‌ ॥

*******
( Reference :A comment posted by me on 
Eka Akshara's photo in facebook, depicting
Valimiki and Ganesha.)

________________


I bow to The poet Valmiki,
The-Kokil,
The one who tweets (?)
In melodious notes,
"Rama-Rama",
Sitting on the twig,
Of Poetry-Tree,
But Ganesha !
You remind me of Veda-Vyasa,
And I wonder,
Is Valmeeki Veda-Vyasa in Disguise ?
Or His Avatara?
What You both are doing there ?
May I expect yet another Great epic from you ?


*********

______________________
(pics. Courtesy : Nandita Prabhu)

Arunachala. अरुणाचल - 21.

~~~~~Arunachala. अरुणाचल -21.~~~~~
__________________________________
.~.~.~.~.~.~.~.~.~.~.~.~.~.~.~.~.~.~.~.~.

SHAKTI AND SHAKTA.

(शक्ति एवं शक्त)

(THE ETERNAL POWER AND THE 

IMMUTABLE PRESENCE.

_______________________________________

Devotee.- The trinity Triputi, (त्रिपुटी) of knower,

known and knowledge is an appearance; you say

that there is a unity, behind it, supporting it. What

is this unity, is it a powerful one ?

Maharshi. - It is an All-powerful existence.

Devotee. - You have often said, and the books also say,

that Brahman (ब्रह्म) is immobile (अचल). Now you say,

it is All-powerful. Does it not then move ?

Maharshi. - Power implies movement. Though Ishvara

(ईश्वर) moves by his power (शक्ति), which is movement,

He transcends the movement, He is achala, atIta (अचल,

अतीत).

Devotee. - Is there no difference between Shakti (शक्ति)

and Shakta (शक्त), the Power and the Powerful ?

Maharshi. -No. That depends upon your attitude. There

is only one Truth. Looking at the movement, one calls

it Shakti (शक्ति), Power, settling himself in the support of

the movement, Ashraya (आश्रय), another calls it (तद्वस्तु),

Achala (अचल). If the former is activity, vyapara (व्यापार),

the latter is its support, Ashraya (आश्रय), -Substance.

Shakti (शक्ति), and Vastu (वस्तु), force and substance, are

inseparable, are indeed two aspects of one and the same 

Truth. Only without the Shakti-Vyapara (शक्ति-व्यापार) 

or the movement of the power, the Real substance (वस्तु-

स्वरूप) is not apprehended. 

(विना शक्तिं नरश्रेष्ठ स्वरूपं न प्रतीयते )-रमण गीता 12:20.

Devotee. - What is the true character of Shakti (शक्ति) ?

Maharshi. - It is coeval with the eternal Ishvara (ईश्वर);

it has no existence apart from Him. It is the eternal act-

vity Vyapara (व्यापार) of Ishvara (ईश्वर),creating the 

myriads of worlds.

Devotee.- Worlds are created and they perish. How can

you say that this activity , -Vyapara (व्यापार) is eternal ?

Maharshi. - Supposing all the worlds in course of time 

are dissolved, still they persist in activity through lying

latent (लीनवत्‌) .

   That is to say, Shakti (शक्ति) does not perish. What 

then is this movement ? Every moment there is creation,

every moment destruction. There is no absolute creation,

no absolute destruction. Both are movement, and that is 

eternal.

Devotee. - Then shall I take it that Shakti (शक्ति) and
Vastu (वस्तु), Vyapara (व्यापार) and Ashraya (आश्रय),
both are aspects of the same Truth ?

Maharshi. - Yes, but this whole movement, the creation, 

called a play of Shakti (शक्ति) is a formulation (कल्पना)
of the Lord (ईशकल्पना) . If this Kalpana is tanscended,
what remains is Swaroopa (स्वरुप).

_______________________________________________

~.~.~.~.~.~.~.~.~.~.~.~.~.~.~.~.~.~.~.~.~.~.~.~.~,.~.~. 

~~~~~~Concluded~~~~~
_____________________   

~~~॥ ॐ नमो भगवते श्रीरमणाय ॥~~~~

Arunachala. अरुणाचल - 20.

~~~~~~~Arunaachala. अरुणाचल. -20.~~~~~~~

_______________________________________

***************************************

THE EQUALITY OF THE JNANIN (ज्ञानी).

Devotee. -You have said that the Jnanin (ज्ञानी) can

be and is active, and deals with men and things. I have

no doubt about it now. But you say at the same time, 

that he has no difference (भेद-बुद्धि) ;to him all is one,

he is always in Consciousness...........; if so, how he

does he deal with differences, with men, with things

which are surely different ?

Maharshi. - He sees these differences as but appear-

ances, he sees them not separate from the True, the 

Real, with which he is one.

Devotee. - The Jnanin seems to be more accurate in

his expressions, he appreciates the differences better

than the ordinary man.............If sugar is sweet and

wormwood is bitter to me, he too seems to realize it

so. In fact, all forms all sounds, all tastes etc. are 

the same to him as they are to others.If so, how can

it be said that these are mere appearances ? Do they 

not form part of his life-experiences ?

Maharshi.-I have said that equality (समत्व -बुद्धि) is
the true sign of Jnana (ज्ञान). The very term equality
(समत्व) implies the existence of differences. It is a
unity that the Jnanin (ज्ञानी) perceives in all differ-

ences, which I call  equality. Equality does not mean

ignorance of distinctions. When you have the Reali-

zation, you can see that these differences are very 

formal, they are not at all substantial or permanent, 

and what is essential in all these appearances is the

one Truth, The Real. That I call unity............You

referred to sound, taste, form, smell, etc., True The

Jnanin  (ज्ञानी) appreciates the distinctions, but he

always perceives and experiences the one Real in all

of them. That is why he has no preferences. Whether

he moves about, or talks or acts, it is all the One Real

in which he acts or moves or talks. He has nothing

apart from the one supreme Truth.

___________________________________________

*******************************************

Continued.......... 

Arunachala. अरुणाचल-19.

~~~~~Arunachala. अरुणाचल -19.~~~~~


____________________________________
************************************

SOCIETY AND THE GOAL OF MANKIND.

Devotee. - What is my duty to society ? What should
be my relation to it ?
Maharshi. -You are a limb of society. Society is the 
body, Individuals are its members, its limbs. Just as 
the various limbs help and co-operate with one another
and thus are happy, so each must unite with others in 
being helpful to all in thought, speech and action........
One may see to the good of one's own group, i.e. the
group that is immediate to him, and then proceed to 
others.
Devotee. - Some speak highly of Shanti (शान्ति), 
Peace; some praise Shakti (शक्ति), power. Which
of the two is good to society ?
Maharshi. - For the individual, 'peace' is absolutely ess-
ntial; power is necessary for the upkeep of society. By
power one has to uplift the society and then establish
peace therein. : 
शक्त्या संघं विधाय उच्चै: शान्तिं संस्थापयेत्तत: 
रमण-गीता,-10-8 .
Devotee. - What is the goal towards which mankind on
earth is moving ?
Maharshi. - Real equality and fraternity समत्वं सौभ्रात्रं 
form the true goal; for then Supreme Peace may reign
on earth, and the earth herself can be a single household.
(तदैव शोभते सर्वा भूमिरेकं गृहं यथा)-रमण गीता, 10-11.
Devotee. - The ideal is grand. But if great man, Jnanins
(ज्ञानी) are quite in the caves, how can society be helped ?
Maharshi. - I have often said that Self-Attainment
 (आत्म-लाभ) is the greatest good to society. And............
(The Subject was not pursued further, as Maharshi 
always maintains that Jnanin (ज्ञानी) is not an inert
mass : vide :
(Arunachala. अरुणाचल -8)
JNANA SIDDHI, NO INACTIVITY .


_____________________________________________
*********************************************
      

Arunachala. अरुणाचल - 18.

~~~~Arunachala. अरुणाचल  -18. ~~~~


_________________________________
*********************************

THE ASHRAMS AND THE SOCIAL LIFE.


Devotee. - They speak of the four Ashrams (आश्रम)
prescribed vocations in life. What is their meaning ?
Maharshi. -To go by stages is a social rule intended
for the generality. But if one is a pakvi (पक्वी), a
well developed being, he need not mind this rule.
Young or old, man or woman, Brahmin (ब्राह्मण) or
outcast, if one is paripakvi (परिपक्वी), fully ripe, he
or she can and does go straight to the goal, without
minding the stages.
Devotee. - Then, Ashrams (आश्रम ) have no use for 
the spiritual life.
Maharshi. -The first three Ashramas are there for the
conduct of worldly affairs in life (गतये लोककार्याणां)
and are regulated in such a way as not to clash with
the ideal of spiritual knowledge (न ज्ञान-प्रतिकूलता) .
Devotee. - What about the fourth ?
Maharshi. - Oh ! Sanyasa (संन्यास) does not lie in
taking to the begging bowl, or having a clean bald-
headed shave, or putting on an orange-coloured robe.
(न काषायो न मुन्डनं ) .
When the Brahmacharin (ब्रह्मचारी), -the student, with
his purity exalted by celibacy, becomes by detachment
an ideal householder for the service of others, or of
society, the Light naturally flashes forth.
Then for the purpose of Tapas, for concentrated effort,
the third Ashrama 'Vanaprastha' (वानप्रस्थ-आश्रम) is
intended. When by ardent tapas, the tapaswin (तपस्वी) 
becomes crystal-pure and fit, the fourth Ashrama comes
automatically. As I said, it is not an external thing that one
assumes.

____________________________________________
********************************************

Continued.................  

Arunachala. अरुणाचल -17.

~~~~Arunachala. अरुणाचल  -17.~~~~
________________________________
********************************

HAND YOUR BURDEN TO THE LORD 
TO HOLD.

Devotee. -When I am here I am convinced; I am 
impressed.But when I go out and think of society
or of my country and I remember your answer :
'Know thyself'........
Maharshi. - What can you do to society or your 
country when you are weak ? You must become
strong first. But I tell you, Self-attainment is the
supreme strength. Do not fear that you will lose
strength to act when you become a Jnanin (ज्ञानी).
Devotee. -I have that fear.
Maharshi. You should not have it. If you are 
destined or chosen to do a particular thing, it will
be done.
Devotee. - Then should I resign everything ? Can
I not perform Tapas (तपस्‌) -Austerities- and ask 
God to grant my desires ? 
Maharshi. - You can. But there must be some
Abhyasa (अभ्यास), some Sadhana (साधना) for
Tapas, or for your prayers to reach God. When 
you are in the Sadhana, whether it is meditation 
or prayer, will you be thinking of your desires or
of God ?
Devotee. - If I think of my desires in meditation, 
it is no Dhyana (ध्यान) at all.
Maharshi. - Then take it that there is the same 
Dhyana, the same Tapas, the same meditation, 
for both, Sakaama (-सकाम) or Nishkaama
(-निष्काम),whether it is actuated by desire or is 
disinterest.Even when your desires are fulfilled,
the Tapas grows. It does not cease. That is the
true character of Tapas. It is the same in the 
case of Bhakti (भक्ति) also.
  Now I put a question to you. When a man with
luggage gets into a Railway carriage, where does 
he keep it ?
Devotee. -He keeps it in his compartment or in the
luggage-van.
Maharshi. -So he does not carry it upon his head or
on his lap.
Devotee. - None but a fool would do that.
Maharshi. - If you call him a fool who keeps it on
his head, a thousand times more foolish is it to bear
your burden when you get into spiritual life, whether
it is Vichara-Marga (विचार-मार्ग), - the path of 
knowledge, or Bhakti-Marga (भक्ति-मार्ग), the path
of devotion.
Devotee. - But can I throw off all my responsibilities,
all my commitments ?
Maharshi. -Now, look at the temple-tower (Gopura).
There are many statues in it and there is a big statue,
one in each corner. Have you seen them ?
Devotee. - Yes. I have.
Maharshi. - Now I tell you this. The big tall tower is
supported by those statues.
Devotee. - How can that be ? What do you mean ?
Maharshi. - I mean, when speaking thus, that it is
not more foolish than your attitude when you say that
you have to carry and are carrying all cares, burdens,
responsibilities etc............
  The Lord of the Universe carries the whole burden.
You imagine you do. You can hand all your burden 
to His care. Whatever you have to do you will be 
made an instrument for doing that at the right time. 
Do not think you cannot do it unless you have the
desire to do it. Desire does not give you the strength
to do. The strength is the Lord's.
Devotee. - Am I to understand that you are giving 
me the essence of Karma Yoga (कर्म योग) ?
Maharshi. - It is the essence of Karma Yoga, (कर्म-
योग) of Bhakti Yoga,(भक्ति योग) why even of
Jnana Yoga (ज्ञान योग), for even though the paths
in the beginning may differ, they all eventually lead
to this position.


________________________________________
****************************************


Continued.............  
  

Arunachala. अरुणाचल - 16.

~~~~~Arunachala. अरुणाचल -16.~~~~~~
__________________________________
***********************************


THE MUKTA AND SIDDHIS.
------(मुक्त एवं सिद्धियाँ)------


Devotee. - Hitherto I had great fear of Mukti (मुक्ति).
Till now I regarded it as horrible. Now I see that it
is a very agreeable state. Now as regards the powers
called Siddhis (सिद्धि), are they to be achieved and 
are they opposed to Mukti (मुक्ति) ?
Maharshi. - The highest Siddhi is realization of the
Self (Atma-Sakkshaatkaara - आत्म-साक्षात्कार); 
for, here once you realize the truth, you cease to be
drawn to the path of ignorance.
Devotee. - Then what are Siddhis ..........?
Maharshi. - There are two kinds of Siddhis; one
kind may well be a stumbling block to realization. It
is said that by mantra (मन्त्र), by some drug possess
-ing occult virtues, by severe austerities (तप) or by
Samadhi (समाधि) of a certain kind, powers can be
acquired; but these are not means of Self-Knowledge
(आत्म-ज्ञान); even when you acquire them, you may
quite well be in ignorance.
Devotee. - What is the other kind ?
Maharshi. - They are manifestations of powers and
knowledge quite natural to you, when you realize the
Self. They are Siddhis, products of the normal and
natural Tapas (तपस्‌) of the man who has reached
self-attainment. They come of their own accord,
they are God-given; they come according to one's
own Karma (कर्म), so to say, but whether they
come or not, the Siddha of the Real, (ब्रह्मनिष्ठ)
settled in the supreme peace, is not disturbed.
For he knows the Self and that is the unshakable
Siddhi. But these Siddhis do not come by trying for
them. When you are in the state of realization, you
will know what these powers are (cf. Ramana Gita,
रमण गीता -Ch. 11).
Devotee. - You have said that a Mukta in the long
run by his natural Tapas ( तपस्‌ ) can become in-
tangible, invisible, can assume any form.........
Maharshi. - Yes : it is the Mukta (मुक्त) that is most
competent for such developments, as they are not
signs of true knowledge, which essentially consists
in possessing an eye of equality (Samatwa-Drishti)
(समत्व-दृष्टि) :
 सर्वभूतसमत्त्वेन लिङ्‌गेन ज्ञानमूह्यताम्‌.....
(रमण-गीता Ramana-Geetaa 1:16).
Devotee. -I have done. But one doubt more.
Maharshi. - What is it ?
Devotee. - You said 'Heart' is the one centre for 
the ego-self, for the Lord, for all............
Maharshi. - Yes, the Heart is the centre of the 
Real. But the ego is impermanent. Like everything
else it is supported by the Heart-centre. But the 
character of the ego is a link between spirit and
matter; it is a knot -granthi (ग्रंथि), the knot of 
radical ignorance in which one has steeped. This
granthi is there in the 'Hrit' (हृत्‌), the Heart. When
this knot is cut asunder by proper means you find
that this is the Self's centre.
Devotee. - You said there is a passage from this 
centre to Sahasraara (सहस्रार).
Maharshi. - Yes. It is closed in the man in bondage;
in the man in whom the ego-knot, the Hridayagra-
nthi (हृदयग्रन्थि), is cut asunder, a force-current
called Amrita-Naadi (अमृत-नाडी) rises and goes up
to the Sahasraara (सहस्रार), the crown of the head.
Devotee. - Is this the Sushumnaa (सुषुम्ना) ?
Maharshi. - No,. This is the passage of liberation, 
(मोक्ष). This is called Atma-Naadi, Brahma-Naadi,
or Amrita-Nadi (आत्मा-नाडी, ब्रह्म-नाडी, अमृत-नाडी).
This is the Nadi (नाडी), that is referred to in थे
Upanishads.
 "शतं चैका च हृदयस्य नाड्यः
तासां मूर्धानमभिनिःसृतैका
सृतैका तयोर्ध्वमायन्नमृतत्वमेति ।"
When this passage is open, you have no Moha,
(मोह)(delusion), no ignorance. You know the Truth
even when you talk, think or do anything, dealing
with men and things.
Devotee. - Hearing all this I am puzzled. I do not 
know how one can get such great experiences by
simply bearing in mind the sayings "See the Seer",
"know thy self", "I am Brahman", etc.
Maharshi. - It is difficult indeed, but not impossible
once you are earnest about it..........
That is why they say you must have the touch of 
Grace, Arulum Venumey. The influence of 
Jnaanin (ज्ञानी) steals into you in silence..............
He need not talk.


________________________________________
**************************************** 


Continued.............

Phases.

~~~~~~~Phases~~~~~~~
_____________________
*********************

They say,
Every full moon,
The moon-orb reaches its extreme,
And with that,
The ocean becomes extreme in its restlessness .
Ebb and tide play,
and the seas too play in tune.
With them,
The waters send their enormous masses to the shores,
Oscillating, inundating the shores with floods.
Withdrawing-back them afterwards .
They say,
The Water is Life,
-The Life-God !!
They say,
The moon is the mind,
that keeps oscillating likewise,
With the waters,
With the waves.
To and fro.
And the Earth.
And the Sun keeps a watch,
On this spectacular phenomenon,
That is caused by Himself !
-By the Sun,
By the Sun-God !
Aditya !
(-आदित्य !!
सूर्यो आत्मा जगतश्च ...)
A mellow song reverberates through the airs.
In the corridors of Life.
The Earth rejoices silently,
With Her myriad children !!

_____________________________________
************************************* 

Relatedness/Love.(poetry)

~~Relatedness/Love.(poetry)~~
__________________________
**************************


You have asked me,
"How I'm related to you ?"
The seed had once asked me,
"How I'm a tree ?"
I smiled at her and said,
Because you shall sprout and grow,
One day you shall be, and yourself know.
Becoming is Being 
And Being is Becoming.
This is all in your mind.
The tree had once asked me,,
"How I'm a seed ?"
I smiled at him and said,
"Because you shall give birth to it, "
The tree smiled-back and asked me,
Why this all drama ?"
I said,
"Because I'm you,
And you are me !"
In your mind there are questions.
The mind is the seed,
And the mind is the tree."
"One or many ?"
-Asked the tree.
I didn't answer back.
Because there was no answer,
And neither it was needed.
_____________


Sometimes yet,
I (the mind) wonders again,
"Am I the tree ?"
 "Am I the seed ?"
"Who Am I ?" 

_____________________
*********************

Arunachala. अरुणाचल - 15.

~~~~~Arunachala. अरुणाचल - 15.~~~~
__________________________________
**********************************


REALIZATION AND BODILY EXPERIENCE


Devotee. - Then what is the difference between the 
Baddha (बद्ध) and the Mukta (मुक्त), the bound man,
ignorant one,  (अज्ञ) and the Liberated (विज्ञ) ?
Maharshi. - From the Heart, the Self-centre, there is
a subtle passage (नाडी) leading to Sahasraara (सहस्रार),
the Shakti -Sthana (शक्ति-स्थान). The ordinary man lives
in the brain unaware of himself in the Heart. The Jnana-
Siddha (ज्ञान-सिद्ध) lives in the Heart. When he moves
about and deals with men and things, he knows that
what he sees is not separate from the one Supreme
Reality, the Brahman (ब्रह्म),which is realised in the
Heart as his own Self, the Real.
Devotee. - .....What about the ordinary man ?
Maharshi. - I have just said that he sees things outside
himself. He is separate from the world, from his own
deeper truth, from the truth that supports him and what
he sees. The man who has realised the supreme Truth
of his own existence realizes that it is the one supreme
Reality (ब्रह्म) that is there behind him, behind the
world. In fact, he is aware of the One, as the Real, the
Self in all selves,
in all things, Eternal (नित्य) and Immutable (अविकारी) , 
in all that is impermanent (अनित्य) and mutable (विकारी) .
Devotee. - You speak in very high terms of knowledge; 
I began with the body. Is there any difference between 
the Jnaanin (ज्ञानी), the Liberated one, and the Ajnaanin
(अज्ञानी), the ignorant , in bodily experience ?
Maharshi. -There is. How can it be otherwise ? I have
often declared it.
Devotee. - Then the Vedanta Jnaana (वेदान्त-ज्ञान) as
spoken and discussed is perhaps different from what is
practiced and realized. You often say that there is the
real meaning of "I" in the Heart.......
Maharshi. - Yes, when you go deeper you lose yourself,
as it were, in the abysmal depths, then the Reality which
is the Atman (आत्मा), that behind you all the while takes
hold of you. It is an incessant flash of I-consciousness,
you can be aware of it, feel it, sense it, so to say; this is
what 'I call' Aham sphoorti (अहं-स्फूर्ति).
Devotee. - You said that Atman (आत्मा) is immutable 
(अविकारी), self-effulgent, etc.. But if you speak at the
same time of the incessant flash of I-consciousness, of
this 'Aham sphoortti' (अहं स्फूर्ति), does that not imply
movement, which cannot be complete realization, in
which there is no movement ?
Maharshi. -What do you mean by complete realization ?
Does it mean becoming a stone, an inert mass ? The 
Aham Vritti (अहं वृत्ति) is different from Aham sphoortti
(अहं स्फूर्ति) .The former is the activity of ego, and is
bound to lose itself and make way for the latter which
is an eternal expression of the Self. In Vedantik parlance,
this Aham sphoortti (अहं स्फूर्ति) is called Vritti-Jnaana
(वृत्ति ज्ञान).Realization (आत्म-साक्षात्कार) or Jnaana
(ज्ञान) is always a Vritti (वृत्ति).There is a distinction
between Vritti Jnaana (वृत्ति ज्ञान) or Realization 
(आत्म-साक्षात्कार ) and 'Swaroopa' (स्वरूप) the Real 
(सत्‌). Swaroopa (सत्‌) is Jnaana (ज्ञान) itself, It is Con-
sciousness  (चित्‌). Swaroopa (स्वरूप) is Sat Chit,
( सत्‌ चित्‌ ) which is omnipresent. It is always there self-
attained. When you realize it, the realization (साक्षात्कार)
is called Vritti Jnaana (वृत्ति ज्ञान). It is only with
reference to your existence, that you talk of realisation
(साक्षात्कार) or Jnaana (ज्ञान). Therefore, when we talk
of Jnaana, we always mean Vritti Jnaana and not,
-Swaroopa Jnaana; for Swaroop itself is Jnaana 
(Consciousness, -चित्‌ ) always.
Devotee. -So far I understand. But what about the
body ? How could I feel this Vritti Jnaana in the
body?
Maharshi. - You can feel yourself one with the One 
that exists; the whole body becomes a mere power,
a force-current; your life becomes a needle drawn to a
huge mass of magnet and as you go deeper and deeper,
you become a mere centre and then not even that, for
you become mere consciousness, there are no thoughts
or cares any longer-they were shattered at the threshold;
-it is an inundation; you, a mere straw, you are swallow-
ed alive, but it is very delightful, for you become the very
thing that swallows you; this is the union of Jeeva (जीव)
with Brahman (ब्रह्म), the loss of ego in the real Self, the
destruction of falsehood, the attainment of Truth.




_______________________________________
***************************************


Continued..........