Sri Ramana Maharshi Jayanti Celebrations 11th January, 2004 Model Higher Secondary School, Nanganallur 7.15 p.m. 8.30 p.m. Excerpts from His Holiness Sri Muralidhara Swamiji's Upanyãs At an invitation from Sri Ramana Kendra, Naganallur, His Holiness Sri Sri Swamiji performed ‘upanyãs’ at Model Higher Secondary School, Nanganallur, in lieu of celebration of Sri Ramana Maharshi’s Jayanti that fell on the 8th January, 2004. 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"

“ Bharata desa is a ‘pavitra’ desa (pure country). It is here that the ‘sapta punya nadi’ (the seven Holy rivers) flow; the ‘sapta Mokshapuri’ (the seven Holy Cities) are situated. It is commonly believed that the country has derived its name, Bharata, from its great ruler Bharata. However, the name Bharata has been born from the term ‘Bharatãl’ that means ‘Brahma nishtãl’ (those who remain ever as the Brahman).

From time immemorial, the country has been giving birth to Jivan Muktãs. Each type of soil is good for different types of crops - on one type of soil grows the wheat, on another rice, on yet another potato and so on. On this soil of Bharata desa grow Mahans! There are said to be about 217 odd nations in this world. While other countries seem to be prosperous in worldly ways we find that it is this country of ours, Bharata desa that is sought for peace. This is apparent from the large number of foreigners frequenting Ramana Ashram. We find them sitting in dhyana for a long period of time. The number of foreigners seeking the ashrams of our country is much more than the Indians themselves.

The birth of an Avatara takes place when Dharma is at stake. The birth of Adi Sankara took place at a time when the Sanatana Dharma was shaken to its very root by the Buddhists. The Buddhists believe that the Atma changes from time to time. They also do not believe in the Vedas and the Shastras. Many a person had been converted to their faith. The few who stood on the faith of Sanatana Dharma were desperate. They wondered, ‘who would/could now save our Sanantana Dharma?’ It was at this time that the birth of Bhagavat pãdãl took place. He lived only upto the age of 32. Within this short span of life, he toured all over the country, from the Indian Ocean down south to the Himalayas in the North and won over all the others (faiths) in debates. Sankara saved Sanatana Dharma from what seemed to be a sure death. One who called the world Maya (illusion) worked assiduously! Even one who calls the world real has not worked so diligently! Sankara has written innumerable slokas beginning from Ganesha pancharatnam for children. He has composed Subrahmanya Bhujangam, Kanakadãra stotram, Bhaja Govindam, etc. He has written commentaries for the Gita, for the Upanishads, etc. Even today his Presence is felt in Kaladi, his birthplace.
Ramakrishna Paramahamsa’s birth took place at a time when Dharma had been shaken to its very root due to the entry of foreigners who were converting the youths into their faiths. It was at this time that Brahmo Samaj came into existence. It caters to the believers in the formless aspect of God. The founders of Brahmo Samaj thought, ‘By this we can retain the youth in Sanatana Dharma.’ Arya Samaj also came into being during this crucial time to stop youths from moving away from our Sanatana Dharma. It was at this crucial period that Ramakrishna was born. He sent Vivekananda to the very country which shook the very root of our faith. Vivekananda spread the glory of our Religion in that very same country. Today we find other Swamijis going abroad to spread the glory of our Religion. But, the foundation stone for this had been laid by Swami Vivekananda.

Kãladi is the birthplace of Adi Sankara. Even today the ‘sannidhya’ (the Presence) of Sankara is found there. Ayodhya, the birthplace of Rama, is filled with ‘sãnidhya’ and so is Mathura, the birthplace of Krishna. All these are only the birthplaces of Mahans and Avatars. Then what to speak of Tiruvannamalai where innumerable Mahans have lived? Where their jiva samadhis are found? Innumerable samadhis of Mahans fill the Town.
Bhagavãn Ramana, Seshadri Swamigal, Virupaksha, Guru Namsivãyam, Guhai Namasivãyam, Yogiramsuratkumar - all these Mahans remained at Tiruvannamalai all their lives.

Pattinathãr attained Jnana in a moment. He was childless for a long time. The couple prayed to Lord Siva and due to the Lord’s blessing they were blessed with a son. Once, Pattinathãr sent his son on a trading trip abroad. In those days people went overseas by ships. At the time of his return there was heavy storm and the worried parents prayed fervently to the Lord for his safe return. On the young son’s return the parents thanked the Lord. But, after a day or two the father asked the son, ‘what have you earned from your visit abroad?’ The son showed a needle with a broken ear and a ‘rãtti’.
Pattinathãr was shocked and said to him angrily, ‘All the young men who went along with you have brought precious gems; but, you have returned empty hand.’
At once the son asked Pattinathãr, ‘What did you pray to the Lord when I was caught in the storm? Did you not pray for my safety? Do you prefer wealth over my well being? Father! Know that when you leave this world even these - the needle with the broken ear and the ‘rãtti’ - will be of no use to you. Then what to speak of wealth and relatives?’

Hit by these words, Pattinathãr at once gave up everything. He left his home in search of God. Pattinathãr says, ‘Deem the relatives as only a crowd in a market place.’

Once, Pattinathãr found a family crying over their dead. He sat outside this house and began to weep, too. The relatives of the dead stopped weeping and looked wonderingly at this stranger who wept for their dead. They enquired of him, ‘who are you? Why do you weep for the dead? Are you related to him?’
Pattinathãr said, ‘No I do not weep for him. I weep for you. Those that are to die are weeping for the dead!’

In ancient times was found a kind of deer (‘kavari mãn’). This deer ended its life if even a single hair on its body was lost. It is also said that ‘Anna pakshi’ (the Swan) could separate milk from water and drink it up. But, today a child would refuse to believe that such a kind of deer or swan ever lived. Why? This is because the child has never seen the swan or this kind of a deer. So, too, unless we see a Jivan Mukta we will not be able to believe that such a state does exist. Hence, the birth of Ramana Bhagavãn. The experience that is generally achieved through thousands of years of penance was achieved in a moment by Bhagavãn Ramana. The death of his father had raised a question in him about death. One day, while he lived at Madurai, a sudden fear of death seized him. He did not seek a doctor nor did he seek the help of any elder. He, at once, went up to the room on the first floor and lay down. Controlling all his senses he fixed them in his ‘hrudaya’ (heart center). ‘I am dead now. But, am I really dead? It is only the body that has died. I AM alive!’ (these were not mere words uttered). In a fraction of a second he ‘Realised’ the Truth.

Soon after, he left Madurai for Tiruvannamalai. Reaching the Temple he rushed inside and hugged the Linga. Only then did his ‘tãpam’ subside. For sometime he lived in the Temple precincts. As the urchins troubled him, he went into the underground cave in the Temple (‘Pãtãlalingam’).

What is the ‘pramãna’ for the state of Jivan Mukti? Verily one’s charitra (life history).
When Ramana Bhagavãn went into the ‘Pãthãla lingam’ - today it has been renovated and is being maintained in an excellent condition; but it was not so in the days when Ramana Bhagavãn entered it. At that time it was an underground cave inhabited by snakes, scorpions, lizards and other poisonous creatures - as a teenager, his head was clean-shaven. Later, when he was brought out by Seshadri Swamigal, we observe, from the picture taken of him then, that he has long hair and his nails. This goes to show that he had been inside not for a day or two but for a very long period. He sat in the cave without food and sleep. His body had become a skeleton; poisonous creatures had attacked his body. Sitting there without any movement his body had got stuck to the ground. He had to be literally pulled out of the stuck ground. The skin peeled due to this. This is verily the state of Jivan Mukta. One does not become a Jivan Mukta by mere claim.

Seshadri Swamigal was himself a great Mahan. Born in Kancheepuram, Seshadri Swamigal came to Tirunvannamalai and remained there all through his life. He used to do ‘pradakshina’ (circumambulation) in Kamakshi Temple as he chanted the ‘Mooka pancha shati’. He would join those who danced around the dead body being taken in procession to the cremation ground. He would enter a hotel and snatching the coins from the billing counter, throw it out. The sales of the hotel would go up in multifold. All were happy to have him bless them in this manner. He would clap his hands and a thousand ‘Garuda pakshi’ (the Divine bird) would appear. He would clap his hands and a thousand peacocks would come flying down. Such was his glory. How does he praise Bhagavãn? He says, ‘If I have earned 10 rupees, the one inside has earned 1000 rupees.’

I speak about Yogi very frequently. He attained the highest state through mere chanting of Rama Nãma. A young man was very devoted to him. Once, this young man went around searching for Yogi. Yogi was at that time sitting on the bank of a pond looking at the Moon. The young devotee came here but did not notice him, as it was dark. However, Yogi called out to him, ‘Have you come to see me?’ Turning to him, the devotee asked , ‘What are you looking at?’ Yogi touched him and the young man saw two moons! The young man was astounded. Yogi said to him, ‘There are several such moons. This will do for you now!’

‘Vedãntathe veraravillangum veda porull arul, Arunachala!’ sings Bhagavãn in Aksharamanamalai.

People see worldly things even in spiritual matters. But, Mahans see spiritual things even in worldly matters. Bhagavãn Ramana’s mother came to live with him. Once, she decided to prepare ‘appalam’. Gathering the necessary materials she set out to prepare ‘appalams’ one night. Bhagavãn remained quiet. He sat watching all her activities. With the perception that it was the same son who used to lend a helping hand in her work, the mother called Bhagavãn. She said to him, ‘Please come and give me a helping hand.’
However, Bhagavãn Ramana said to her, ‘I will make an ‘appalam’’and began to sing ‘Appala pãttu’. In this, he says, ‘Ull muga pãrvai enum ullakkayãl oyãmal idithu’ - ‘with the pestle of inward vision hit incessantly’.

When his mother expressed her desire to live with her other son, Bhagavãn Ramana said to her, ‘If you want worldly comforts you may go to your other son. If you desire Moksha stay with me.’

Many Advaita grantãs have been written since ancient times. But, none has said it so easily for even the layman to comprehend and follow. The Advaita grantas usually say, ‘Between the sleeping and the waking state is a gap wherein you enjoy your Being. Try to hold this state.’ But, what does Bhagavãn Ramana say? With the rise of each thought, question to whom the thought rises. At once the thought would subside in its source.
At 21 Bhagvãn gave the first of his ‘upadesa’ - ‘Who am I?’

Bhagavãn Ramana says, ‘Ãru nei viizhchipole viddadu unale’ - the japa should flow continuously like the flow of ghee.
‘Aniya bhãvathinãl avanavanãgum
ananniya bhãvame undiipara
anaithinum uthamam undipara’
-- of all ‘bhãvãs’ it is verily the ‘bhãva’ of Oneness that is genuine.

Ramana Bhagavãn gives a wonderful illustration regarding the working of the ‘manas’ (mind) - a stranger enters a marriage house. To the Bride’s party he introduces himself as one from the groom’s party. To the groom’s party he introduces himself as one from the bride’s party. Thus, he bosses around both the parties. But, when both the parties get together and conduct an enquiry to know who he is, the stranger takes to heels.
Likewise the body thinks that the ‘manas’ belongs to the Atma and the Atma thinks that the ‘manas’ belongs to the body. But, when enquiry is done, the ‘manas’ takes to heels.

Bhagavãn Ramana gives a wonderful illustration for claiming to see the Self with the help of the ‘manas’. He says this is akin to saying that you see the Sun with the help of the Moonlight! Moon has no light of its own, but derives its light from the Sun. So, too, does the ‘manas’ which is inert receives its light from the Self. How then can you see the Self with its help?

The common Advaita illustration is seeing a snake in a rope, seeing silver in the shell. Bhagavãn Ramana uses a modern technique to illustrate the wrong notion perceived by the ‘manas’. We go to the theatre. At first there is only the wide blank screen. Once the motion picture starts we do not observe the white screen on which the pictures run. We get deeply involved in the picture - when any tragedy takes place we shed tears; likewise we suffer fear, joy, anger, etc. We totally forget that it is only a picture being run on the white screen. Only when the picture comes to a stop do we observe the white screen! Similarly, it is on the screen that is the ‘Self’ that the projector that is the ‘manas’ runs the show of the world. We are now drowned in the scenes perceived. Hence, we have forgotten the base, the blank white screen that is the Self. Once the ‘manas’ is destroyed there are no more scenes and only the Self remains.

Bhagavãn Ramana bestowed Moksha to his mother by placing one hand on her heart and the other on her head. By this he destroyed all her ‘vãsanãs’. Tiruvannamalai is a Kshetra where the prayers of ‘strees’ (ladies) are answered. Just Giri Pradakshina (circumambulation of the hill) will suffice. Kailasa is only the abode of Siva but Arunachala is ‘swayam’ Siva. How to do abishekha to such a huge Mountain? How to perform archana to such a huge Mountain? How to clothe such a huge Mountain? How to offer ‘naivedya’ to such a huge Mountain? It is only to perform all these that the Temple was built for Lord Aunachaleswara.

During ‘deepam’ Arunachala comes out as ‘Ardanãreeshwara’ (Half Siva and Half Parvati). It is a wonderful sight to watch as the Lord rushes out in a dance when the ‘deepam’ is lit on top of Arunachala.

The uniqueness of Bhagavãn is that nothing changed either in his life style or in his ‘upadesa’ since his entry into Tiruvannamalai till he left his mortal coil. In the ‘charitra’ of most other Mahans we find lots of changes in their life style as also their ‘upadesa’.
But, it has not been so in the case of Bhagavãn.

On entering the Temple, he threw away the coin he had in his hand into the pond - never again did he touch money. He threw away his dress and wore only a ‘koupeena’ - he wore only this to his last day. His first upadesa was ‘Who Am I?’ it stayed the same to the end. Ramana Bhagavãn says, ‘Turn your vision inward and seek the source from where the thought rises.’ Bhagavãn Ramana made only one change in his ‘Nãn Yãr’ (Who am I?) In this he says, ‘The goat that has been caught in the tiger’s jaws and one who has been caught in the ambit of the Guru’s gaze has no escape. But, one should follow Guru’s words.’ In later years he made only one change. He removed the last line ‘Therefore, one should follow the ‘upadesa’ of the Guru.’. This had been done out of mere compassion!

A person once came to Bhagavan Ramana for ‘upadesa’ but it was not forthcoming. He waited for many days but nothing happened. So, he wrote a threatening letter to Ramana Bhagavãn - no ‘upadesa’ is forthcoming. Since I have taken you to be my Guru you will have to be born again if I face another birth. If you do not desire another birth you better give me ‘upadesa’! Reading this, Bhagvãn Ramana said with a smile, ‘If it were not your last birth would you have come here?’

While other sadhanas are done with the mind, in the case of Atma Vichara one seeks to destroy the mind with the help of the mind itself. Bhagavãn Ramana says, ‘pinam chudu tadi pole’ - the ‘vettiyãn’ in the cremation ground uses a stick to beat down the dead body that rises up. Finally, when the body rises up no more, he throws the stick also into the fire. In the same way, the mind that is used to push down each rising thought is also finally destroyed.

Kunju Swamigal, the disciple devotee of Bhagavãn Ramana, was himself a great soul who had received ‘upadesa’ of ‘Panchãksharam’, even as a young boy, from none less than Lord Siva. He was also blessed with a vibhuti bag, a japa mãla of rudrãksha strung in gold by Lord Siva. Such a Kunju Swamigal came to Bhagavãn. As he approached Bhagavãn, he decided to take as ‘upadesa’ whatever words first fell out of Bhagavãn’s lips on seeing him. At the time Kunju Swamigal reached Bhagavãn’s place, he was about to feed gruel to four puppies. The gruel was hot and Bhagavãn Ramana was trying to keep the restless puppies away from it. On seeing Kunju Swamigal, Bhagavãn Ramana said to him, ‘Catch all the four and leave them one by one.’ Kunju Swamigal took the term ‘four’ to mean ‘pãrãyana, japa, dhyana and vichãra’. Do pãrãyana of any Holy Text for sometime along with japa, dhyana and vichãra. Once japa became strong leave out pãrãyana. Once dhyana became consistent, one may give up japa and once vichãra became steady one could give up dhyana.

Many used to come to Bhagavãn Ramana’s Presence and debate (on some topic) in Sanskrit. Kunju Swamigal had no knowledge of Sanskrit. Therefore, he could not understand what was being debated. He sought Bhagavãn Ramana’s permission to go out and learn Sanskrit and Shastras so that he could participate in such debates. Bhagavãn said to him with a smile, “Why have you come here? To destroy your ‘vãsanãs’. I am here sweeping away your ‘vãsanãs’. But what are you saying now? ‘I will go out and gather some more debris. You may sweep them all out together!’ what can you attain by learning mere Shastras?”

Kãvya Kanta Ganapati Muni was a great Mahan; he was a ‘ãsu kavi’ (born poet). A great ‘tapasvi’ it would rain on his ordering! Once while on a visit to a Town he was teased by the local people. Angered at their behaviour he cursed the Town and the whole Town was destroyed in plague. Such was his tapas. When his disciples performed ‘vellvi’ he would appear to them in the ‘agni’ (fire)! He could read others’ mind. But, when he came to Bhagavan he could not read his thoughts, for there was no mind there to be read! It was on his insistence that Bhagavãn wrote, ‘Tirchuzhi Venkataramana’!’ Kavya Kanta named him ‘Bhagavãn Ramana Maharshi’.

Paul Brunton visits Maha Peiryava. Maha Periyava advises him to seek out Mahans. But Paul Brunton speaks out, “I have. But, I am not much impressed with any of them.”
Maha Periyava asks him to go to Ramana Maharshi. Maha Periyava extracts a promise from Paul Brunton that he would not leave the country without meeting Ramana Maharishi. However, Paul Brunton, due to the working of the mind, thinks of leaving. While staying at a lodge in Bombay, Maha Periyava appears to him and reminds him of the promise. So, he visits Ramana Bhagavãn. He holds a paper with a list of questions.
Bhagavãn visits him in his room. Bhagvãn does not speak but looks at him. When Bhagavãn Ramana asks him, “You said that you have some questions to ask.”
Paul Brunton says, ‘No more questions!’

On her initial visit to her son, grieved at his condition, Bhagavãn Ramana’s mother said to him, “Appa! (Oh! Son!) Please return home. Do your japa, dhyana there. We will not disturb you in any way.” Even then Bhagavan sat silently without offering an answer. Those with him, seeing his mother’s ‘viyogam’ (deep yearning) insisted on him giving an answer to her. Bhagavãn Ramana wrote down, ‘Ãngirinda padiye prãrabda karmathin padi oruvan ãttuvipadãl….' - As there is One who conducts our lives as per our ‘prãrabda’, any amount of blocks cannot stop that which is bound to happen and any amount of effort will not succeed in bringing about that which is not bound to happen. So, it is good to remain silent.

Bhagavãn Ramana gives a wonderful illustration for our behaviour in trying to conduct our lives - while traveling in the train instead of placing the luggage on the rack placed above would you not be a fool if you were to carry it on your head? Likewise put the burden (of your life) on the Lord who runs everything.

One unique thing about Bhagavãn is that in none of his pictures can you find him with his eyes closed. It is said that only devas do not close their eyelids. Everyone speaks of the grace that flowed from his eyes.

While defining a ‘samsãri’ (householder) and a ‘sanyãsi’ (ascetic), Bhagavãn Ramana says, ‘Chittam siridasaiya samsãram; chittam nischalamãi nirkka mukti aduve’.
Who is a samsãri and who is a sanyãsi? One whose mind wavers even a little is a householder indeed; and one whose mind rests is verily an ascetic. External appearance does not make one a householder or a monk. Only the state of the mind decides on the state.

‘Eenuru yãvum iraiyuruvãm ena enni vazhipadal undee para
eesanar poosai undipara’
-- to worship all as the form of God is verily the puja.

Bhagavãn Ramana says, ‘japa, murti dhyana will not destroy the mind. It will only give one pointedness. Atma Vichara comes about easily in such a mind.’

‘Valliyul adakka vallaipadu putpol
ullamum odungurm undipara
odukka ubãyam idu undipara’
-- Bhagavãn Ramana speaks of control of mind through the control of breath. He compares this to a bird trying to escape the cage but ultimately giving up its effort.
A bird when put in a cage flaps its wings and rises up. But, it falls down on hitting the cage top. It tries repeatedly but every time it falls down. Finally, realizing the futility of its attempts it remains quiet. So, too, when we control our breath the thought that tries to rise up is pushed down to its source.

The greatness of a Mahan is seen from the incidents of his life. Once, some thieves entered the place where Bhagavãn was sleeping with few of his devotees. They thought that the ashram must have hoarded in cash and kind. Bhagavãn asked one of the devotees to give a lamp and the key of the cupboard to the thieves so that they could take all that they desired. However, there was nothing there for them to take. Angered at this, one of them beat Bhagavãn Ramana with a stick. When the devotees were about to attack the thieves, Bhagavã stopped them with the words, ‘they are thieves and are doing their dharma. We are Sadhus and should stick to our dharma!’

Later, when a Police Officer brought some suspects to Bhagavãn Ramana’s presence and asked him to identify the one who had beaten him, Bhagavan Ramana simply said, ‘The one whom I beat, beat me now!’

It is good to do ‘smaranam’ of Jnaniis and May all receive the grace of Ramana Maharshi. "

GOPIKA JEEVANASMARANAM!
GOVINDA! GOVINDA!”

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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