Ayodhya Mantapam, West Mambalam, Chennai 17th February 2004 7.00 p.m. to 9.00 p.m.. Excerpts from His Holiness Sri Muralidhara Swamiji's Upanyãs "The best ‘dãna’ is Jnãna dãna. ‘Jnãna dãna’ is unique. This cannot be done by anyone other than a Mahatma. What happens if one receives ‘Jnãna dãna’? He is relieved of all the sorrows that he has been burdened with ‘janma’ after ‘janma’ (birth after birth)." - H.H. Sri Sri Swamiji Sri Swamiji has been rendering ‘Upanyãs’ (discourses), in Tamizh. This is being brought to you here. There may appear to be variations in the ‘tense’ of the language. This is due to the fact that great effort has been taken to maintain the original style of the ‘Upanyãs’. Therefore, we request you to keep this in mind while reading the translated ‘words’ of Sri Swamiji.

Sri Swamiji,

"HARE RÃMA HARE RÃMA RÃMA RÃMA HARE HARE
HARE KRISHNA HARE KRISHNA KRISHNA KRISHNA HARE HARE"

“ ‘Vedo akhila Dharma moolam’ - The Vedas is the basis for all the Dharmas prescribed in our Religion. Bhagavãn in His first Avatara as ‘Matsya’ protected the Vedas. The Lord incarnated as a fish and saved the Vedas. However, this alone was not enough. The Vedas also bears the name ‘Trayee’ (Three). It is called ‘Trayee’ because it has three types of compositions, viz. ‘gatyam, padyam and gãnam’. The Vedas has three Khãndãs viz. Karma, Upãsana and Jnãna khãndas - hence the name ‘Trayee’. It is known so because it is bifurcated into the three key Vedas viz. Sãma, Yajur and Rig.

Earth is necessary for the performance (‘anushttãnam’) of all karmas prescribed in the Vedas. Hence, Bhagavãn, taking the form of a boar, brought the earth up from under the ocean. If dharma has to be performed peacefully, it has to be protected from those who obstruct and place hurdles on its way. Hence, Bhagavãn took Avatar and killed those like Kamsa, Ravana who were a pain in the neck of the up keepers of dharma.
The ‘reeti’ (manner) of Avatar was, thus, magnificent.

‘Veda akhilo dharma moolam’ - All our Itihãsa-Purãnãs (Epics) and other Grantãs (Holy Texts) have the Vedas as their foundation. Mahans would never even look askance at a Granta that spoke against the Vedas. Vãlmiki has authored the Ramayana. Would we not just accept it, as Vãlmiki, a Mahatma has written it? But, what does he say? ‘Vedo upabrahmanãrtãya’ - it expounds the contents of the Vedas lucidly.
The great Sage Vyãsa who authored the Mahabhãrata calls it,
‘Iti panchamo Vedah’ - this is the fifth Vedas.
In Srimad Bhãgavatam, Sage Vyãsa (its author) says, ‘Nigama kalpataror galitam phalam…’ -This is the fruit born off the tree that is the Vedas.
A man grows a tree for its fruit. Here, the Vedas is the tree and Srimad Bhãgavatam its fruit.

All Mahans, be they advocator of Advaita like Sankara or of Visishtãdvaita like Ramanuja or of Dwaita philosophy like Madhwãcharya, none takes credit to any of the things but declare, ‘it is the opinion of the Vedas’. All Mahans uniformly insist on everything to be on the lines as advocated by the Shãstrãs. Mahans labour hard to establish the Shãstras, the Vedas. But, what does the Vedas say? Mahans opine so! If any Granta were to contradict the Vedas, Mahans would never touch it. Hence, even the Mahans are ever worried that their works should be along the lines of the Vedas.

When an Atheist writes a book his writings smell of atheism. When a Vedanti writes a book it smells of Vedanta. When a Bhakta writes a granta it is filled with bhakti. Thus, the granta bears the aroma of the author’s faith.

The Vedas is not partial (‘paksha pãdam’), as it has come from Bhagavãn. Who came first? Bhagavãn or the Vedas? When a child is born we know that it has life because it breathes. In the same way, the Vedas is the breath of Bhagavãn. Therefore, no question can be raised with regard to the Time of birth of Bhagavãn and the Vedas. Bhagavãn and the Vedas are of the same ‘kãla’ (Time).

When we undertake construction of a building we first draw up a plan. Likewise, Bhagavãn holds the Vedas as the blue print for the construction of the Universe (‘Jagat srishti’-creation of the world). Bhagavãn is also anxious that His work should be in line with the Shãstrãs, in line with the Vedas! In what manner is the Vedas ‘pramãnam’ (the authority) for Bhagavãn? If, in His earlier creation, He had created the crow black, He desires to maintain it and create the crow black in this ‘srishti’, too. It should not go against this rule.

Now, what is the use of the Vedas in this world? Well! Let us say that some doubt arises with regard to some worldly dispute. Whom do we approach for clearing our doubt? Of course, a lawyer. It is to a lawyer that we go. He reads through our case and refers to the law book and notifies us if there is justice on our side or not. Does he not do so? It is based on social law.

Let us deem that we perform some ‘upãsana’ (worship). Let us say that we do ‘upãsana’ of Lord Siva. It has been said that we should worship Lord Siva with bilwa leaves, Lord Vishnu with Tulasi leaves and Devi with ‘kumkum’ (saffron powder). What is the ‘ãdhãram’ (source) for this? One should not worship Lord Siva with Tulasi and Lord Vishnu with bilwa. What is the ‘pramãnam’ (testimony) for this? To know the right or wrong of the Dharma, ‘Upãsana’ and ‘anushttãna’ we follow, it is the Vedas that is ‘pramãnam’. The Vedas is the Eternal law! If the Vedas disappears the source ceases to exist. For worldly affairs (‘loka vishaya’) we have the social law. For religious/spiritual matters (‘Bhagavat vishaya’) we require the Eternal law. If the Vedas is destroyed all dharmas,’ upãsana mãrgas’ would be rooted out because ‘ãdhãram’ (source) ceases to exist. For any Granta it is only the Vedas that is ‘pramãnam’ (proof of its genuineness). We should understand this first.

The Grantãs show us all that the Vedas speaks of. Whatever we study and learn through ‘Veda Bhãshyam’ (commentaries on the Vedas) is learnt quite easily through the Grantãs. We call out Nation ‘Bharata Mãta’ (Mother India). Only with life in it does the body receive veneration. Without life it is merely a dead body. Similarly, Bharata Mãta needs ‘jeevan’ (life). What is its life? Only the Vedas and Itishãsa-Purãnãs. If the Vedas were ruined then Bharata desa would be dead.

All matters spoken in the Vedas is brought out in the Purãnãs in a comprehensible manner. It is like unearthing a treasure; it is akin to taking the pearls from the ocean.

Take the Ramayana, for instance. All appreciate the Ramayana. All listen to a Pundit (scholar) discoursing on the Ramayana. The same Ramayana is also appreciated when depicted as street play. The wise and the layman alike appreciate the Ramayana. Well! It appeals not only to the people of our Religion but to others as well. The Ramayana speaks of Dharma, chastity (‘karpu’), affection between brothers, affection and respect to the father, Sadhu sangha, justice, etc. Will anyone refute these? Thus, the Ramayana is a Granta appealing to all faiths. People of other Religions may not accept Rama as God but they would not refute the Ramayana. It is filled with Dharma-from the biggest to the smallest ones.

We find the glory of Satsangh in the Ramayana. At the outset, Sugreeva is found living on top of a mountain, deprived of his all - kingdom, wife, children, friends, relatives, citizens, etc. But, he has Hanuman with him. He holds on to Hanuman, the Sadhu. In the later part of the Ramayana we find Sugreeva back on his throne having earned back his wife, children, relatives, friends and the people! What is the reason for this? In his worse days he held on to the Sadhu, Hanuman. The Sadhu not only gets him back the worldly losses but also brings Bhagavãn to him! Such is the glory of Sadhu sangh.
Sri Lanka is overflowing with wealth that Hanuma, stepping on the soil of Sri Lanka for the first time feels astounded. He wonders, ‘is this Kubera puri? Or is it Yama pattinam?’ But, later on we find that this same beautiful, wealthy Sri Lanka is razed to the ground. Why? What is the reason for this deplorable end? Ravana lit the tail of Hanuman, a Sadhu, with fire. This brought the end of the mighty Ravana and his wealthy Sri Lanka.

Yet another interesting matter found in the Ramayana - When the Guru instructs you to carry out a work, be it even against the Shãstrãs, just carry it out. But, this action is done only at that particular time, when the Guru has instructed you to do so; it is not to be deemed for all time. Thus, when Viswamitra instructs Rama to kill Thãdaka, he carries out the order at once though it is against the Shãstrãs to kill a woman. But, in the case of Soorpanaka, Rama only cuts off her nose and spares her life. The reason being, at this instance there was no Guru instructing him to kill her.

Even the Dharma of listening to religious stories is seen in the Ramayana. Sage Viswamitra narrates several stories to the two children Rama and Lakshmana.

The Dharma of ‘ upãsana’ (worship) is also brought out in the Ramayana. Ravana desired only Sita and he met with his end; Soorpanaka desired only Rama and she had to face the repercussion (her nose was cut off). But, Hanuman desired Sita-Rama and he became a ‘Chiranjeevi’ (lived ever after) and earned ‘jaya gosha’ (victory). The Ramayana is a treasure house. It contains everything in it - dharma, justice, philosophy, etc.
The Ramayana depicts the qualities of the Bhakta who has totally surrendered himself to the Lord. God/Guru should accept your surrender. How should this Guru be? He should have the capacity to accept your surrender. He should possess the power to protect the surrender. Bharata who possessed all the qualities of ‘the surrendered’ goes in search of Rama. Rama is perfect (‘poorannan’). He has the ability to accept and protect the surrendered. Bharata prays to Rama that he should return to Ayodhya and occupy the throne. But, Rama turns down the request of Bharata. Why? This was only for ‘pitru vãkya paripãlanam’ - the dharma of following his father’s words. It is a dharma that has to be adhered to without fail.

In the case of Bharata we find that he has all the qualities of the surrendered and Rama to whom he had surrendered has the power to bestow his prayers and protect him. Then, why was Bharata’s prayer, viz. Rama should return to Ayodhya and accept the throne not answered? It was only to help his father keep up his promise to Kaikeyi.

Well! What was the ‘phala’ of Bharata’s ‘sharanãgati’ (surrender)? Bharata is an ideal surrendered and Rama the ideal one, to whom one can surrender. But, here Rama does not comply with Bharata’s request to return to the kingdom. Instead, Rama gives Bharata his Pãduka! So, what is the ‘phala’ for ‘sharanãgati’? P A D U K A!

Why did Rama give His Pãduka to Bharata?
When the Lord gives His Pãduka it means that He is giving Himself away to His Bhakta! When the Guru gives His Pãduka He verily gives Himself. The Padduka is verily Bhgavãn, Guru. ‘IT’ is not different. ‘IT’ is not anything other than Bhagavãn, the Guru.

What is the ‘tattva’ we learn from this? We offer many prayers at the Temples. Some prayers are answered while some are not. When our prayers are not answered we wonder, we doubt, ‘oh! I do not possess devotion. I do not know to offer proper prayers. I do not know to go about it in the proper way.’ Or we may even conclude that Bhagvãn has not the capacity to bestow on us the ‘phala’ of our prayers! Or we may feel that Bhagavãn does not like us! But, what is the reason for our prayers going unanswered? It is the consequence of our ‘prãrabda’ and Bhagavãn adheres to Dharma. If it is so, why pray or perform ‘archana’ to Bhagavãn? Just as Bhagavãn had given the Pãduka to Bharata, so too, would the Lord bestow some ‘anugraha’ (blessing) on us. This brings some peace in our mind (‘mana santi’). Our prayers do not go in vain.

Another interesting incident in the Ramayan is the golden deer incident. Sita sees a golden deer and demands it of Rama. A golden deer has never been heard of. No poet has ever written of a golden deer in his poem. No mention of a golden is deer is found in the Vedas or the Itihãsa-Purãnãs. What lesson does this incident teach us? We should never be obstinate. What is the repercussion of Sita’s demand? Separation! If we are obstinate it results in separation from Bhagavãn. Bhagavãn suffers and we would, too.

Vedanta Desikan says that Sita is the ‘jiva’ here and Rama, the Lord. Hanuman is the Guru. Ultimately, it is Hanuman, the Guru, who brings about the re-union of Sita-the ‘jiva’ with Rama-the ‘Bhagavãn’.

Mahans do not utter anything without some connotation. Unlike the Mahabharata that has innumerable ‘upa kathã’ (side stories) Ramayana has only one - that of Ahalya.
This incident takes place when Sage Viswamitra leads the young Rama and Lakshmana to ‘Yajna samrakshana’ (protection of Yajna). The dust of Rama’s feet touches a stone that had once been Ahalya, the wife of Gautama Maharshi. In spite of knowing fully well that it is Indra who had come in the form of her husband, Ahalya (wife of Gautama Maharshi) enjoys his company. She is cursed into a stone by Gautama Maharshi. Yet, the dust of Rama’s feet purifies her and she joins her husband!

But, the same Rama orders his wife Sita to do ‘agni pravesh’ (walk into the fire) to prove her chastity. Sita, carried away by Ravana was kept in confinement in ‘Asoka vana’ in Sri Lanka for ten months. Not for a moment did Sita forget Rama. Everyone knew that she was indeed pure. The Sun, the Moon, the rakshasiis who guarded her, Vibhishana (the brother of Ravana who advises him not to eye another’s wife and release Sita), were witness to her purity, the devas were a witness to her purity. Sita’s conscience was a witness, Rama’s conscience was a witness to her chastity. Yet, he demanded this of her. Why? In the case of others he was easy on dharma but when it came to him, his family, he was very strict in adhering to Dharma.

The incident of Ahalya is narrated at the outset only to lay emphasis on Rama’a adherence to Dharma where it concerns his own life. Thus a smaller incident is mentioned at the outset to lay stress on the bigger one occurring later.

Vyãsa runs behind his son Suka calling out to him. They both pass a pond where ladies are bathing. On seeing Suka muni they do not set right their disorderly dress but continue to bathe without any abashment. Suka muni was a young man. But, when the old, aged Vyãsa muni passes them, they at once cover their bodies with thir clothes. Vyãsa stops to ask them, “When my son, a young man, passed by you did not bother to cover your bodies but continued to bathe. But, when you saw me, an old man, you cover your bodies. Why so?”
They explained, “When your son passed by, it did not affect us. We did not feel, ‘we are ladies and a man is passing by.’ A lady feels shy and embarrassed only on feeling the difference. We experienced no such difference when your son passed by. But, when you passed us we experienced the difference. This is the reason that we covered our bodies on seeing you and not while your son passed by.”

This incident is narrated at the outset only to impress upon the reader that it was such a Suka muni who was going to narrate ‘rãsam’ (the Divine dance of Lord Krishna with the Gopis on the banks of the Yamuna) in Bhãgavatam, in Vishnu’s story.

Daksha’s story is found at the very outset in the Bhãgavatam. To have one-pointed (‘ekãnta nishtai’) devotion to a single God is not wrong. Perform puja to one God. It is not wrong. But, do not abuse other gods. It is only to show this that Daksha’s story is found in the very beginning in the Bhãgavatam. There should be no Siva abuse (‘Siva nindai’) by the devotees of Lord Vishnu and Vishnu abuse (‘Vishnu nindai’) by the devotees of Lord Siva. If one does, he will not receive the blessings of both the gods but will face only destruction (‘nãsam’). Even God is happy with ‘ekãnta bhakti’ (one-pointed devotion). This is seen in Samarta Ramadass’s life.

Samarta Ramadass was a great Mahatma who had ‘ekãnta bhakti’ towards Lord Rama. His whole being was filled with the thought of Rama. He is said to be an ‘amsa’ of Hanuman. He was born on Hanumat Jayanti. It is said that at his birth he even had a small tail. His concentration lay only in Rama. He was ever chanting ‘Om Sri Ram Jaya Ram Jaya Jaya Ram!’ His mother desired him to get married. All pleadings to his mother of his desire to stay single and embrace ascetic life in order to attain God fell on deaf ears. Due to the compulsion of the mother he one day stood on the podium of the marriage hall as a bridegroom. In Maharashtra and Andhra marriages, it is the custom to hold a curtain of cloth between the groom and the bride and utter the mantra, ‘sulagne sãvadana…’ Ramadoss asked the priest who was conducting the marriage what this ‘mantra’ meant. The mischievous priest explained, “It is warning you. ‘grahastãshrama’ (householder’s life) means ‘grahastã!’ (Oh! householder) it is going to be only ‘srama!’ (troubles) from now on!” When the curtain was pulled out, the groom was not to be seen there! He had run away! He ran way to Sajjanghat!

He sat there in a cave chanting ‘Om Sri Ram! Jaya Ram! Jaya Jaya Ram!’ ‘Om Sri Ram! Jaya Ram! Jaya Jaya Ram!’ He chanted 13 crores japa of this Mantra. Sri Rama appeared before him. Sri Rama desired that Ramadass go out into the world and help humanity cross the ocean of samsãra. But, Ramadass resisted. He could not stand living amidst people. Mahatmas cannot mingle with ordinary people. They always like to keep themselves away from the crowd. It is the Will of Bhagavãn that pushes them into the world. In spite of the order of Rama, Ramadass refused to go into the world. Every time he was about to complete 13 crores of his japa, he would take a vow to do another 13 crores japa. Thus, with a solemn face, Ramadass would tell Rama who appeared before him, “Rama! What can I do? I have taken a vow to do another13 crores of japa. Therefore, I cannot leave now.” Rama realized that he could not carry out his work in the world with such a Bhakta. He, therefore, decided to conduct all the work through Chatrapati Shivaji and sent him to Ramadass. Mahans do not come down singly. Sri Ramakrishna Paramahamsa had a Vivekananda; Sri Chaitanya Mahaprabhu had Sanatana Goswami.

Chatrapati Shivaji was once on his way to a battlefield. While resting on the banks of a river he found peepul leaves floating down the river one behind another. He found something written on all of them. He found them to be kirtans sung in praise of the Lord. All those kirtans were ‘amãnushya’ (not of the world). They were ‘Divya Vãni’ (Divine words).

Kindled by curiosity he picked them up and was surprised to find kirtans on Lord Rama! He followed the leaves and reached the place where Samarta Ramadass sat doing japa. Hs sishya (disciple) Kalyãna Goswami was with him. As soon as Ramadass saw him he understood that it was through him (Shivaji) that he was going to perform all his work, as desired by Lord Rama.

Shivaji had stopped his army far away and alighting from his horse had walked in all humility to Samarta Ramadass. He bowed down to Ramadass.
Ramadass welcomed him, “I knew that you would come!” and then said to him,
“You may have your food here.”
Chatrapaji Shivaji, in a reverential tone, said, “Oh! Master! I have not come alone. I have my whole army with me.”
Samarta Ramadass smiled, “Don’t you think that I would indeed know that you would be here with your army? All will be served with food.”
He then looked at his sishya and said, “Goswami! Serve all with food!”
The sishya said, “As you say, Master!” and moved towards a cave.

Shivaji watched with wonder.

The sishya opened the cave and in it was found variety of food. There was food for all. From Chatrapati Shivaji down to the horses and elephants, all were fed sumptuously.
The astounded Shivaji thought, “I am a King who have a big kingdom with all facilities. Yet, it is not within my capacity to provide food for such a large number of people and animals within such a short notice. How has this Mahatma done this?”
He brought out his thought in words to the Master.

Samarta Ramadass said in reply, “There lives a Mahatma by name Tukkãram in Dehu Road. Go to him. He will clear your doubt.”

Later, while returning from one his battles Chatrapati Shivaji happened to see the sign board ‘Dehu Road’ and was reminded of his Master’s words. He sought Tukkãrãm living there in a simple hut with his family. Here, too, Shivaji went on foot in all humility and bowed down to Tukkãram. Tukkãram said to him, “You may have your food here.”
Shivaji, in all reverence, said to him, “I have not come alone but have my whole army standing away at some distance.”
Tukkãram said, “Do you think that I would not know that a king returning from a battle would have his army with him? All of you will be served with food. Call them all here.”
And taking a pinch of ‘ãtta’ (wheat flour) from a measure vessel he gave everyone, from Shivaji to the horses and elephants. On eating this everyone’s hunger was appeased at once. Shivaji was dumbfounded. Who of these two - Samarta Ramadass and Tukkãram - is great? One, who within a space of the blink of the eyes had variety of food ready for him and his huge army including the horses and elephants or the one who offered a pinch of ‘ãtta’ and appeased everyone’s hunger?

He enquired of Tukkãram, “Oh! Great One! How is it that with a pinch of ‘ãtta’ all of us feel refreshed and strengthened? How has this been possible?”
Tukkãram smiled and said, “At Sajjanghat there lives a Mahatma by name Samarta Ramadass. Seek him and find this out from him!”

Samarta Ramadass could think of none except Lord Rama. Pandaripur was close by; yet, Ramadass never visited Panduranga living at Pandaripur. A mother who has six children may have five of them living around her while one of them does not care for her. Her mind is set not on the five who care for her and are ever at her beck and call but on the one who has his face turned away! In the same way, Panduranga was deeply grieved that Samarta Ramadass had not once visited Him, at Pandaripur. Everyday he would peep out to see if Ramadass had come to him. No! He waited for a long time but in vain. Unable to bear this any longer, Panduranga Himself visits Samarta Ramadass in the form of Shivaji.

He informs Ramadass, “Oh! Guru! I intend performing abhishekha for Lord Panduranga on Ekadasi.”
Samarta Ramadass, “That’s fine, my son! All my blessings are with you.”
A Guru does not stop the ‘sishya’ from doing any ‘sat kãrya’ (good work). He will not advise him, “Don’t do puja to anyone.” In fact, he would encourage his sishya in the matter.
Panduranga (in Shivaji’s form), “Oh1 Master! You must also come that day to Pandaripur to witness the abhisheka.”
Samarta Ramadass, “No! That is not possible. I do not go to anyone other than my Lord Rama.”
Panduranga (in Shaivaji’s form), “But, are not all gods One?”
Samarta Ramadass asked irritably, “Are you the Guru or am I the Guru?”
Panduranga (in Shivaji’s) form pleads with him. At last, Ramadass gives in with a condition:“I will come, but for a short stay. You should not compel me to stay on.”
Panduranga (in Shivaji’s form) agrees to the condition, bows down and leaves joyfully.

On Ekadasi, Samarta Ramadass goes to Pandaripur. As he enters Pandaripur he finds no sign of the king’s arrival for performance of abhishekha at the Temple. What festivity should there be if a king were to visit a Town and here it was bereft of all signs of the king’s visit. He enquires about the king’s visit and none seems to know it. As he walks on making enquiries about the proposed visit of the king to conduct abhishekam, he enters the Temple and goes beyond the ‘dwajastamba’. He comes to his senses only after he passes the ‘dwajastamba’. It has been said that if one goes beyond the ‘dwajastamba’ in a Temple, one should not leave the Temple without having darshan of the Deity. Samarta Ramadass is now in a fix. He had been so loyal to his Rama and had never visited any other god. But, as per the Shastras he could not leave the Temple without having darshan of Panduranga. With hesitation when he steps into the ‘sannidhi’, Panduranga gives him darshan with bow and arrow as Lord Rama!
Panduranga appreciates the ‘ekãnta bhakti’ of the Bhakta and helps him in his ‘pativrata dharma’ (loyalty). When the bhakta holding ‘ekãnta bhakti’ does not abuse other gods, the other gods appreciate it and help him stand on his vow.

The Purãnãs speak all matters subtly. They speak even worldly matters. Our Grantas speak of human psychology. In the Ramayana we find the wonderful advice that Rama gives Sita while he leaves for the forest. At first Rama had no inclination to take Sita with him. He meets Sita before leaving for the forest and advises her on how to conduct herself, “Bharata and Shatruguna will come to meet you. You must look upon and treat them as your brothers or as your own sons. But, this should not induce to you seek favours from them.” Rama points out further, “As the king, Bharta would come every day to pay his obeisance to you. He would do so to please the people. The people would be happy with his behaviour. They would appreciate the king by exclaiming, “Oh! Look at our king Bharata! What reverence he has for his sister-in-law even in the absence of his brother!”

Why do some kings visit the Temple regularly? People watch the movements of the king. The king who visits the Temple regularly earns the respect of the people.
Rama adds, “When Bharata comes to you to pay his obeisance to you, do not sing my praises to him!” Why does Rama advise Sita in this manner? A man in power, a person holding a high post, a man of wealth, a man who considers himself superior to all, cannot tolerate others being praised. Such praises are like poison to his ears.

Thus, our Purãnãs also advise us on our conduct in the day-to-day life.

Human birth is rare. Having been born as a human being one should be useful to others. Be charitable. Do ‘dãna’ (charity). ‘Dãna’ is best. Some do ‘vidya dãna’ (offering of [academic] knowledge to others), some do ‘go dãna’ (cow), some do ‘swarna dãna’ (gold), some do ‘kannya dãna’ (give the daughter in marriage), some do ‘anna dãna’ (offering food). We can easily do all these ‘dãna’. Some offer bed in ‘dãna’ while some offer ‘deepa dãna’ (light). There have been people who have done bigger ‘dãna’ than these. Dadiichi offered his bones to Indra. In Srimad Bhãgavatam we find that Indra does tapas in order to kill Vritrãsura in a battle. Thirumãl (Lord Vishnu) advises him, “If you would fight Vritrãsura with the ‘vajrãyudha’ made out of the backbone of Dadiichi Maharshi you will succeed in killing him.” Indra is advised to approach Dadiichi Muni and request his backbone for making the weapon. The weapon made of this bone would kill Vritrãsura. When Indra places his request, Dadiichi muni gives his backbone willingly at the cost of his own life! What a great ‘dãna’ this is!

Sibi Chakravart,y in order to save a pigeon from an eagle gives his own flesh. One day, a pigeon comes flying and falls at his feet, as if seeking refuge from the clutches of the eagle that comes chasing it. Sibi Chakravarti stops the eagle who demands the pigeon, “It is my food. In the scheme of nature it is my prey and I have a right over it. Give it to me.”
But, Sibi Chakravarty refuses, “The Pigeon has fallen at my feet. It is my duty to protect the one who seeks my protection. I cannot give the pigeon to you. You may demand anything else in its place.”
The eagle demands his flesh equal in weight of the pigeon.
Without the least hesitation, Sibi Chakravarty places the pigeon on one side of the scale and offers his own flesh from his thigh on the other scale. But, the scales do not balance. Finally, Sibi offers his whole body and the scale balances. Thus, he offers his own life to the eagle to save the pigeon. What a great ‘dãna’ has this been!
Bali Chakravarti offers himself to the Lord who comes in the form of a young boy, Vãmana. The Lord, in the form of the Vãmana vatu, enters the Yajnasãla of Bali Chakravarty. All the great Rishis, Pundits get up from their seats, as soon as they see the luminous young boy enter. On being promised to offer anything demanded, the boy asks for three feet of land. Bali, knowing fully well that this was the Lord in disguise and there was much more that what met the eye gives whatever is being demanded. The Lord measures the earth with the first foot and the rest of the universe with the second and asks, “Now, where do I place my third step” Bali, in order to fulfill his promise, offers himself and the Lord places His third step on Bali’s head! Bali offered himself to the Lord!

Karna is known for his ‘dãna’. He would offer anything that was demanded. He had done ‘dãna’ of gold, silver, diamond, precious gems, house, gold coins. None has left his home empty handed. Thus, Karna accrues huge ‘punya’. Later, he does ‘dãna’ of even the ‘punya’ (merits) accrued from his ‘dãna’!

Sharabanga Maharshi did ‘dãna’ of his tapas.

However, all these ‘dãnas’ are not lasting. And the ‘punya’ earned through these are also not lasting. By accruing ‘punya’ you attain heaven. Once, the effect of ‘punya’ is lived through, you have to return to the earth. There is only one ‘dãna’ that surpasses all these ‘dãnas’. Even ‘anna dãna’ that is considered the foremost of ‘dãnas’ is no comparison to this. You may offer food to the hungry but he feels the pinch of hunger after a time. You may offer clothes (‘vastra dãna’) to someone but how long can it last? He requires another dress. All these ‘dãna’ are limited.

But, the best ‘dãna’ is Jnãna dãna. ‘Jnãna dãna’ is unique. This cannot be done by anyone other than a Mahatma. What happens if one receives ‘Jnãna dãna’? He is relieved of all the sorrows that he has been burdened with ‘janma’ after ‘janma’ (birth after birth).

What is ‘Jnãna swaroopa’? How to go about it? At one time, India was in the clutches of faiths that had no base of the Vedas. She was struggling. On the one side were the Buddhists and on the other side the Jains. There was the group called ‘purva meemasa’ who believed that ‘yãga’ was everything. They felt that karma was god. They did not believe in any god but only in karma. They believed that karma could bestow everything that one sought. It was at this time that Adi Sankara was born. He showed to the world the state of Jivan Mukta. The Vedas, the Brahma sutra, the Upanishads and the Bhagavad Gita speak the Advaita state. But, Sankara showed the Advaitic state to the world in person. Sankara re-established the Sanatana dharma on this land of Bharata.

In days yonder lived a kind of deer that gave up its life even if a single hair on its body fell down to the earth. It is said that ‘hamsa’ bird could separate the milk from water and drink it up. Will today’s children believe that such a deer or a bird did exist? They will not. Why? Because they have not seen them. We believe that the seawater tastes salty because we have seen it, tasted it. Suppose, I were to tell you all that a sea exists whose water is sweet! Would you believe it? No. This is because you have not seen such a sea. Only when seen, when experienced, is one willing to believe. So, if the state of Jivan Mukti is described -‘ it is a state where one realizes that the ‘sariira’ is different from the Atman, even if the Shastras speak of it, even if the Vedas proclaims (‘utgosham’) it’ - we would question, ‘can really someone of this state exist?’ So, Adi Sankara showed the state of Jivan Mukti to the world.

How do they (Jivan Muktas) show it to the world? Is it through their lectures? One can speak for hours on Advaita, the Shãstrãs, the Vedanta. No experience is required to speak on such subjects. Sankara says, ‘A king who is mighty pleased with the concert of a Veena Vidwãn would at best offer him the most valuable necklace around his neck. But, he would not offer his throne to him.’
(But, a Mahatma, a Jnãni, would offer his own state to his sishya).

Vedanta upanyasa does not guarantee its experience on the discourser. Only one’s charitram (life style) is ‘pramãnam’ (proof) of its experience. In Bhãgavatam we find Jada Bharata being taken to a Kali Temple to be given in sacrifice. His face wears a smile. When he is ordered to carry the king’s palanquin and again when he is beaten harshly, his face wears a smile. Nothing disturbs his ‘mana santi’ (peace). In all the state he remains calm. This is the proof of his Jivan Mukti state! Do not be deceived by oratory skill; see the life history of the Mahatma.

Sadasvia Brahmendra who has sung many kirtans calls himself a Paramahamsa! He had attained such a great state (of Jivan Mukti) that he dares to call himself a Paramahamsa. A man finds him walk naked on the street. Angered that he dares to pass the street where ladies lived, he cuts off Brahmendra’s arm. There is absolutely no response from Brahmendra who continues to walk. Alarmed that he had committed a grave sin by his act he falls at the feet of Brahmendra in repentance. Brahmendra asks him what the matter was? It was only when the man explains what he had done does Sadasiva Brahmendra realize that one of his arms has been cut off and that it is bleeding profusely! He at once picks the up the fallen arm and attaches it to his body! (This is the ‘pramãnam’ for the state of Jivan Mukti!)

Brahmendra once sat on the banks of Vaigai river. He was in samadhi state. There was a sudden flooding of the river and the people cried out to him to come away with them. Finding their cries falling on deaf ears and to save themselves they ran away, leaving him behind. After about six months when the flood abated, he was not to be found and all gave him up for dead. ‘The flood must have carried him along and he must be dead now’, so they thought. However, one day when someone dug the riverbed he found bloodstains on his spade. Aghast, he at once stopped digging. People gathered and dug with their hands and found Brahmendra inside! They brought him out, still in the state of samadhi. For six months he lay inside the riverbed in samadhi! Such is the state of Jivan Mukti. Speaking or discoursing the state of Jivan Mukit does not confer this state on a person.

All are born alike. But, the ends of Mahans are different. Each Mahan ends his role on this earth in a different way. Sridharayyavãl, Sadguru Swamigal , Mira, Chaitanya Mahaprabhu, Jayadev, brought their physical body to an end by mingling with the ‘archãvatãra’ (the idol of the Lord). Bhagawan Ramana Maharshi left in the form of a ‘joti’ (light). Periya Periyava was, one evening, doing ‘anushttãnam’ when he suddenly exclaimed, ‘there goes Ramana!’ Thiagaraja swami experienced ‘urdva retas’ in his last breath. The ‘joti’ went out through his head. Bodendra Swami, Raghavendra Swami, Sadasiva Brahmendra attained ‘jiva samadhi’. The ‘samadhi’ is dug out, they sit inside and it is covered up. Vittoba left in a divine chariot. Tukkãrãm left for Vaikunta in the physical body. Yogiramsuratkumar and Periya Periyava left their mortan coil like any ordinary man. Mahatmas are born the same way but their end comes differently. Is there then any difference in their divine state? No!

Bhaktãs undergo special ‘anubhava’ (experience) when they visit the Adhishttãnams. At Sri Raghavendra Swami Brindãvanam they experience the Swami bathing in the river, the Swami doing puja whence they can hear the ring of the bell; At Bodendra Swami’s Adishttãnam the Bhaktãs hear the chanting of Rama Nãma, the sound of wooden sandal is heard. At Vadakoti Brindãvanam Bhajan sound is heard. At Vadavãmbalam some hear the sound of Upanishads pãrãyana. Atma Bodendra is the direct Guru of Sri Bodendra Swami. During his ‘Chãturmãsya vrata’ Periya Periyava found this Adhishttãnam.

Adhishttãnam means ‘Satyam’ (Truth). Of these various Mahans, who is greater? None. Does any hierarchy exist amidst them? No! None at all. The manner of their end may vary. It is only the order of God; the Will of God. It all depends on each one’s ‘manobhãva’ (mental outlook). All of them have not done the same kind of worship (‘upãsana’). One has performed dhyana, another bhajan, another Vedanta Vichara and so on. It all depends on their ‘poorva vãsanas’. Their mode of worship might have been different but there experience is the same. There has been no difference in their experience.

Now, while speaking of some Bhaktas hearing the puja bell ring at Sri Raghavendra Swami Brindavanam the question arises in one’s mind wherefrom the flowers for the puja are collected? As for the sound of Upanishads chanting, ‘are there Vedic Brahmins inside the Adhishttãnam?’ No! There is no work (‘kriyai’) being done inside the Adhishttãnams. There is no puja being performed inside. There is no pãrãyana (chanting) of the Upanishads going on and there is actually nobody walking around (as in the case of Sri Bodendra Swami’s Samadhi). The Mahans remain inside their Adhishttãnams like the ‘archãvatãr’ (idols in the Temples). When a real Bhakta visits the place they create such happenings in their ‘manas’ out of their ‘sankalpa’. This is only to show the Bhakta their Presence within.

The sign of Jnãna is only his ‘charitra’. We can see it in Jada Bharata’s, Sadasiva Brahmendra’s, Adi Sankara’s, Bali Chakravarti’s charitrãs. Kãsi (‘Vãrãnasi’) is Jnãna Kshetra; Brindãvanam is Prema Kshetra. Only if you die at Kãsi do you attain Mukti. But, just the thought of Arunachalam bestows Mukti on you - ‘Smaranena Mukti Arunachalam’.
Peyar ninaithidave pidithizhuthanaiyun perumai yãrarivãr Arunãchala’, says Bhagawan Ramana Maharshi. (Who can ever comprehend the glory of Arunachala who pulls you for merely thinking of Him!).
Bhagawan says, ‘Giri uru vãgiya kirubai kadale!’ - Oh! Ocean of Compassion! in the form of the Mountain!’
A mountain is an insentient matter. How can it show any compassion? It means that only in the physical aspect it is seen as a Mountain but in reality it is an ocean of compassion.

People go on ‘Kailãsa yãtra’ (pilgrimage to the Kailãsa mountain). Kailãsa is only the abode of Lord Siva; whereas, Arunachalam is ‘svayam’ Lord Siva. The Temple with a Linga came later on. The very Mountain is ‘Lingotbhavam’. But, how can one perform abhishekha to the Mountain? How can perform ‘archana’ to the Mountain? How can one offer ‘vastra’ (clothing) to the Mountain? It is only for this reason that the Temple with a Linga has risen up. The ‘stala purãna’ (history of the Holy Place) says so. Every Kshetra has a ‘stala purãna’. All the ‘stala purãnãs’ are true and not the result of some imaginative brain. Mahans have shown us that the ‘stala purãnãs’ are indeed true. Ramakrishna Paramahamsa goes on Kãsi yãtra. On reaching Kãsi, it is seen as golden Brahma swaroopa by him. Since the two rivers ‘Vãrana’ and ‘Asi’ mingle in the Ganges the Kshetra is called Vãrãnasi. Ramakrishna is unable to bring himself to place his foot on the soil of Vãrãnasi. It is visible as Brahma swaroopa. He is unable to attend to nature’s call in Vãrãnasi. For this, he goes out of the Kshetra every morning in a palanquin.

When Ramakrishna goes on boat at Mannikarnika ghãt, he enters bhãva samadhi. He stands as if he would fall into the river. Fortunately, he does not. What does he see in his ‘bhãva samadhi’? He sees Lord Siva picking up the dead (a cat or a dog or a pig or a man) and placing it on his lap utters ‘Rama Mantra’ (‘Tãraka Mantra’) in it’s ear and helps it sail across the ocean of samsãra easily. This is mentioned in the ‘Stala purãna’. One may say that this is a happening of some hundred years or more back.

But, we have an incident that happened recently. Pinnavãsal is a small hamlet near Tiruchirãpalli. There once lived a Yogeeswara by name Ramakrishna. He was a Devi ‘upãsaka’ (worshipper). He did tapas standing on his toes at Ãvudaiya Yogambal Temple. He attained ‘ashtamaha siddhi’ (eighty supernatural faculties). Ramakrishna needed a Guru.

Ramakrishna was a married man. But, his mind did not get attuned to a householder’s life. He had no children. His wife lived with him but was put to severe test in life, as Ramakrishna never bothered about the family. A ‘pativrata’, she suffered immensely due to this. Once out of anger due to her desperate situation she cursed him, ‘You should take one more birth. In it you should be born as a woman so that you realize the difficulties that a woman has to face in life.’

He sought Sadasiva Brahmendra as his Guru. Sadasiva Brahmendra was not of his Time but of a very early period. Yet, he used to appear to him in dhayna and guide him. Ramakrishna received ‘Ãpat Sanyãs’ at the time of his death. Sadasiva Brahmendra, his Guru, appeared to him and said that he would have to take another birth - as a woman - due to the curse of his wife who was a ‘pativrata’. Her words could not go waste. Since, Ramakrishna had no desire to be born in a womb, Sadasiva Brahmendra said that as and when a woman’s pure body was found he could get into it and live out his karma. So, Ramakrishna instructed his sishyãs to leave a small hole in his ‘Adhishttãnam’ (it is at Pinnavãsal). This instruction was carried out.

One Maragadavalli lived in Mylapore, Chennai. She was a pious woman with many children. She was admitted to the hospital where she was declared dead by the doctors. But, all of us a sudden she came back to life. However, she could not recognize her family members. This was deemed to be the result of her illness. But, the real reason was that the ‘jiva’ that was Maragadavalli had left the body and Ramakrishna, the Yogeeswara had entered the body to live out the curse of his wife.

Her husband took her to Periya Periyava. Periya Periyava said that this was a Yogeeswara in this body and that Maragadavalli was no more. He also explained that such a feat of one ‘jiva’ entering the body of another had occurred in four earlier cases (all of a very early Age). It had occurred in the case of Vikramaditya, Adi Sankara, Arunagirinãthar and Tirumoolar. ‘And this was the fifth,’ said Periya Periyava. Periya Periyava named her ‘Ãndavan Pitchai’. From then on whichever Kshetra she visited, kirtans used to spring forth from her on the ‘stala purana’ of that Kshetra. It would be her first visit to a Kshetra and though she would know nothing about the ‘Stala purãna’, every detail would come out in her kirtan. It was ‘divya vãni’.

Usually, a vision is had only by the concerned Bhakta and is not visible to those around. But, in the case of Ãndavan pitchai it was different. Once, Muruga appeared to her on a peacock and instructed her to sing on Him. As a kirtan began to pour forth from her, the Lord plucking feathers from the peacock one by one threw them down to the floor of the room. He called her ‘Pitchi’ (beggar; ‘pitchi’ also means ‘plucking’). Later, everyone saw the whole room strewn with peacock feathers. All of them picked a feather as ‘prasad’. Many of them who have witnessed this are alive to vouch for it.

In 1965, the Indo-Pakistan war broke out. Major General Sigappa Raja of the Southern Command met Periya Periyava for his blessings. Periya Periyava advised him to meet Ãndavan Pitchai at Mylapore, Chennai, and receive a ‘Kali Kavacham’ from her. He met Ãndavan Pitchai and explained the reason for his visit. Two days later, she was woken up around midnight by some thundering sound. She was surprised to find bright lights outside her window (there was black out rule due to the war). She peeped out to find to her utter amazement, Devas and Devis going in a long procession and Devi Kali was seated in a chariot that was being drawn by the Devas. Kali was bedecked with jewels. Ãndavan Pitchai fell into a ecstatic bliss. On returning to normal place “Kali Kavacham” began to pour forth from her.

This was sent to Periya Periyava in the morning. At his behest thousands of copies of this sloka were made and distributed to the soldiers. The soldiers were advised to keep this on their person as protection. The Indians almost touched the outskirts of Lahore and captured large number of Pakistani tanks. The war came to an end quite suddenly.

Once, Ãndavan Pitchai was requested to visit the Kapaleeswarar Temple to have darshan of Karpãgambika who had been decorated with turmeric paste. She did not. Later, she heard the beauty of the Goddess in turmeric paste described and told how unfortunate she had been in not having visited the Temple. Early morning Ãndavan Pitchai was blessed with the darshan of Karpagãmbal in exactly the same decoration as had been described to her! Ambãl had come home to give her darshan.

During her visit to Kamakshi Temple at Kancheepuram, she was requested by the priest to offer a kirtan to Goddess Kamakshi. As kirtans began to pour out of her lips, the priest showed ‘karpoora ãrati’ to the Goddess, whence a fruit held in the hands of the Goddess fell on to the plate the priest held. The priest exclaimed that the Goddess is delighted with her kirtans.

Arunachalam is a great Kshetra.
A king by name Singadwaja attained heaven. But, he was not given ‘amruta’. When anyone enters the heaven he is given ‘amruta’. No hunger is experienced in the heaven. This king did not get ‘amruta’ and he experienced the pangs of hunger. When Narada visited the heaven, the king sought his guide in the matter. He said to Narada Maharshi, “I have performed all kinds of ‘dãna’. Yet, I have not been given ‘amruta’ here.”
Narada enquired, “Have you performed ‘anna dãna’ (offer of food)?
The king answered in the negative.
Narada pointed out, “This is the reason that you have not been fed with ‘amruta’.”
The king sought Narada’s help in the matter. Narada said that if his heirs performed ‘anna dãna’ and offered the ‘punya’ accrued thus to their father, he would be blessed with ‘amruta’.
The king requested Narada, “Please ask my son Chitraketu to perform ‘anna dãna’ and offer the ‘punya’ to me.”
Narada met Chitraketu and gave his father’s message.
Chitraketu agreed to perform ‘anna dãna’ and offer the ‘punya’ accrued thereby to his father. He inquired of Narada, “To whom should I give ‘anna dãna’?
Narada, “To a Vedic Brahmin.”
Chitraketu, “When should I perform the ‘anna dãna’?
Narada, “On Dwãdasi.”
Chitraketu, “Where should it be performed?”
Narada, “If you perform ‘anna dãna’ at Kãsi (Vãrãnasi) to one Vedic Brahmin, you would reap the ‘phala’ of having fed a crore Vedic Brahmins. If you feed a Vedic Brahmin at Tiruvannamalai, it would be the same as feeding a crore Vedic Brahmins at Kãsi!”
Chitraketu performed ‘anna dãna’ at Tiruvannamalai and offered the ‘punya’ to his father.
So, says the Kshetra Mahatmiyam. Arunachalam enjoys such a glory.

Performance of Arunachala Giri pradakshina is of incomprehensible glory.
Bhagawan Ramana Maharshi has never advocated any kind of yoga, pilgrimage, ‘teerta yãtra’ or any kind of external sadhana. His only upadesa to all, at all times, was ‘turn your vision inwards and find out who you (really) are.’ But, Bhagawan strongly advocated ‘Giri pradakshina’ ( circumambulation of the Holy Arunachala)! Does this not bring out the greatness of Arunachala Giri pradakshina?

Once a foreigner who came to Ramanashramam began to sweep the grounds of the ashram with the idea of rendering service (‘kainkarya’). Bhagawan called him and said to him, “Have you come here all this distance to do this kind of work? Stop this. Sit aside, turn your vision inward and do dhyana, vichãra (self-enquiry).” Such a Bhagawan always advised everyone to do ‘Giri pradakshina’. Can we not then comprehend its glory? Even a cat, a horse, attains the highest end at Tiruvannamalai.

Bhagawan used to say that there is no place at Tiruvannamalai, which his feet have not touched. He used to wander about the Holy Mountain and has experienced all that have been spoken in the ‘stala purãnam’. Once, while Bhagawan was climbing the Mountain along with some of his disciples, a very big peepul leaf fell at his feet. He picked it up with wonder and declared, “This is the leaf of ‘vata vruksha’ (peepul tree) under which Dakshinamurty is seated teaching His four disciples in ‘mouna’ (silence).”

Bhagawan, however, forbade his disciples from wandering freely on the Holy Mountain. Yet, a few of them set about to find out the mystery of the Holy Mountain. Treading the forbidden path, they were put to severe test. They lost their vision. They lost their way. At once they thought of their Guru Bhagawan and prayed to him for help. An old man appeared from nowhere and showed them the way out. They regained their lost vision, too. Bhagawan was annoyed with them and remarked, “Did I not forbid you from going there? One should never try to play the fool with Divine secrets.”

At the time of renovation work at Adi Annamalai Temple (This is a small Temple of Lord Arunachaleswara at the western end of the Holy Mountain) a tunnel was found below the Linga. Bhagawan was informed of this. When Bhagawan looked into the tunnel, he found well laid out streets, beautiful gardens, vast treasures of gems and precious stones, etc.
Bhagawan asked the tunnel to be closed. He said that this was divine secret and should never be touched by ordinary men. The tunnel connected the Temple with the Holy Mountain.

People experience the Presence of the Lord (‘sãnidhya’) at Ayodhya- the birthplace of Lord Rama, at Mathura-the birthplace of Lord Krishna, at Kãladi-the birthplace of Adi Sankara. These have been places where the Lord/a Mahatma had taken Avatar. Then, what to speak of Tiruvannamalai where innumerable Mahans have lived and attained samadhi? The ‘stala purãnam’ says that always 5 Jivan Muktãs live at Tiruvannamalai. Bhagawan Ramana Maharshi, Guru Namasivãyam, Guhai Namasivãyam, Seshadri Swamigal, Yogiramsuratkumar-all of them lived and attained samadhi quite recently. Having stepped on to Tiruvannamalai, they never left the Kshetra during their lifetime. They attained ‘siddhi’ here and their samadhis are found here. Tiruvannamalai has existed from time immemorial. Countless are the Jnãniis who have flocked this Kshetra.

Thanjavur Big Temple’s ‘gopuram’ is 216’ in height. But, Tiruvannamalai ‘gopuram’ (Temple Tower) is bigger. It is 217’ in height. Arunachala is ‘swayam’ agni swaroopa (verily the form of fire). This is ‘Agni Kshetra’.

The festival of ‘Manmata dahanam’ (burning up of Manmata [the Cupid] by Lord Siva) is celebrated in villages. It is celebrated at the meeting of four streets. Nowhere is it celebrated inside the Siva Temple. But, here at Tiruvannamalai, against the rules of ‘ãgama Shãstra’ it is performed within the Temple precincts, as it is ‘Agni Kshetra’. The ‘thee midi utsav’ (walking on burning charcoal) during the Tamizh month of ‘Ãdi’ is performed in Devi Temples in villages. Here again, it is performed within the Temple precincts in front of Apithakuchãmba (the Consort of Lord Arunachaleswara) ‘sannidhi’, for the only reason that this is ‘Agni Kshetra’.

The Deity of this Temple has a unique glory of performing the ‘srãrdha’ ceremony of a king! There once lived Vallãla Maharaja who was very wealthy. He was, however, childless. When others sympathized with him, the king said to them, “Arunachaleswara is my son.” He was deeply devoted to Lord Arunachaleswara. In today’s world when even one’s begotten children fail to perform the ‘srãrdha’ ceremony to their dead parents, Lord Arunachaleswara till this day performs the ‘srãrdha’ ceremony for this king at Pallikondãnpatti village. Can there be any God as compassionate as Arunachaleswara?

This is a Kshetra where ‘stree tapas’ (spiritual austerities of women) bear fruition. It is here we find Gautama Maharshi’s ashram where Parvati Devi performed tapas and was blessed with a part in Lord Siva’s ‘sariira’ (body) (‘Ardhanareeshwara’).
Bhagawan Ramana Maharshi bestowed Mukti to his mother and Mãtrubhuteshwara Shrine is found here (in Sri Ramanashramam).

Even if one Mahatma lives in a place, it is filled up with ‘sãnidhya’. Then what to speak of Tiruvannamalai where innumerable Mahans have lived and attained samadhi? Here, every sentient and insentient thing is filled with ‘Siva sãnidhya’.

Bhagawan Ramana Maharshi did not step out of Tiruvannamalai throughout his lifetime. His is an amazing’ charitra’. Born in Tiruchuzhi, Bhagawan later moved to Madurai and lived in his uncle’s house, after his father’s demise. His father’s death threw a question at him as to one’s real identity. He experienced it in a matter of moment at his uncle’s home at Madurai. Thereafter, he left for Tiruvannamalai. Arriving at the Temple here, he cut and threw away the holy thread on his body into the Temple pond. Someone offered to shave off his head. He was totally blind to the surroundings. Not remembering to have bath after the headshave he rushed towards the Temple Sanctum Sanctorum. But, even before he could get into the Temple it poured heavily bathing young Ramana! Bathed thus, the young Ramana rushed into the Sanctum Sanctorum and hugged the Linga (Lord Arunachaleswara). Only then did his ‘tãpam’ (the deep yearning to meet the Lord) abate.
The teenager (16 year old) sat in the Temple ‘mantap’ for sometime. To avoid the teasing of the urchins, Bhagawan went into the ‘pãthãla linga’ (underground linga) in the Temple precincts. Today, this ‘pãthãla’ (underground cave) is well maintained with steps carved to visit the place where the young Ramana had sat. But, at the time Bhagawan had occupied, it was dirty, filled with cobwebs, scorpions, lizards, snakes, etc. The young Ramana sat there totally lost in his Blissful state. He neither ate nor slept. Later, Seshadri Swamigal, another great Mahan, brought him out. The young Ramana had not desired to come out; it was Seshadri Swamigal who brought him out. A photograph that was taken at this point is available. In this we find that the young boy has long nails, the head is covered with thick hair. He went in with shaven head. One can easily guess how long he had stayed inside ‘pãthãla linga’ amidst stench. This is verily the sign of a Jivan Mukta.

Bhagawan later moved higher up the Mountain. Kãvya Kanta Muni, another great Mahatma met Bhagawan and elicited his name and the place of birth. Bhagawan informed that he was Venkataraman from Tiruchuzhi. The news reached the pining mother and she came rushing to find the lost son in an altogether different state. Grieved at the appearance of her beloved son-in a mere ‘koupeena’ (loin cloth) and the body just a thin sheet of skin - she pleaded with him to return home where he could live as he wished. But, the son did not reply. At the behest of the devotees Ramana wrote down not only for the benefit of his mother but also for the whole world, the following, “Since a Divine hand conducts everything in our life as per ‘prãrabda’, whatever has to happen shall take place in spite of innumerable blocks and whatever is not destined shall not occur despite one’s effort. Thus, it is best to remain quiet.”

The Uniqueness of Bhagawan is that no change was found either in his life style or in his ‘upadesa’ to the last. On the day he stepped on to Tiruvannamalai he threw away his clothing and wore only a ‘koupeena’ and it was ‘koupeena’ only to the end. Countless foreigners visited him; but, he was dressed the same. Never did he cover himself with any other clothing. He never touched money. Never did he enter into any vehicle of any sort. He did not once step out of Tiruvannamalai.

It was the same with his ‘upadesa’. It was the path of Self-enquiry (‘who am I?’) to the last. To everyone he advocated only this mãrga from the beginning to his last day.

Bhagawan blessed all those who came to his presence through his powerful eyes. Everyone who has seen him speak of the power of his eyes. Man of few words, most of the time, Bhagawan taught through silence. Paul Brunton was who came to India seeking the Truth approached Maha Periyava. Since, the Mutt regulations do not permit initiation of foreigners Maha Periyava said to him, “Go to Ramana Maharshi of Tiruvannamalai. There is a sannyasi at Kãsi but he, too, does not accept foreign disciples. Promise me that you will not leave India without meeting the Maharshi.” Paul Brunton visited Sri Ramanashramam. He had a big list of questions to shoot at Bhagawan. Bhagawan visited his room during one of his walks. He sat in the room and turned his gaze towards Paul Bruton. Everything was quiet. Time passed. At last Bhagawan removed his gaze and asked Paul Brunton, “Any questions?”

Paul Brunton replied, “No questions!”

On the eve of Sivaratri we have been blessed to remember Arunachalam and Bhagawan.” "

“NAMAH PARVATI PATHAYE!
HARA HARE MAHADEVA!”

NOTE: Any discrepancy/lapse in the translated version of the Upanyasam is the sole responsibility of the person/s who translated the work from Tamizh into English.

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