Self - Realisation

THE STATE WE CALL REALISATION IS SIMPLY being oneself, not knowing anything or becoming anything. If one has realized, he is That which alone is, and which alone has always been. He cannot describe that state. He can only be That. Of course we loosely talk of Self-realization for want of a better term.

That which is, is peace. All that we need do is to keep quiet. Peace is our real nature. We spoil it. What is required is that we cease to spoil it. For instance, there is space in a hall (room). We are not going to create space anew. We fill up the place with various articles. If we want space, all that we need do is to remove all those articles and we get space. Similarly, if we remove all the rubbish from the mind the peace will become manifest. That which is obstructing the peace must be removed.

Peace is the only Reality. Mukti or Liberation is our Nature. It is another name for us. Our wanting mukti is a very funny thing. It is like a man who is in the shade voluntarily leaving the shade, going into the sun, feeling the severity of the heat, making great efforts to get back into the shade, and then rejoicing ‘At last I have reached the shade, how sweet is the shade!’ We are doing exactly the same. We are not different from the Reality. We imagine we are different, i.e., we create the bheda bhava (the feeling of difference) and then undergo great sadhanas to get rid of the bheda bhava and realize the oneness. Why imagine or create the bheda bhava and then destroy it?

It is false to speak of realization. What is there to realize? The real is as it is, ever. How to realize it? All that is required is this: We have realized the unreal, i.e., regarded as Real what is unreal. We have to give up this attitude. That is all that is required for us to attain Jnana. We are not creating anything new or achieving something which we did not have before.

Bhagavan Sri Ramana Maharishi on Self-realisation

Source : Gems from Bhagavan by Devaraja Mudaliar

Ripples on the surface of Being - An interview with Eckhart Tolle

Ripples on the surface of Being is an interview by Andrew Cohen, the founder of "What is enlightenment". This conversation discusses Eckhart's life and his teachings. I find this interview amazing because of the quality of questioning and the lucidity and authoritativeness of the answers. The title of this interview has been picked up from a response to a question on whether Eckhart Tolle perceives the world as real or unreal.

Recently I purchased a copy of the Yoga Vaasishtam, an authoritative work by the Sage Vasishta, and found in one of the stanzas, wherein the Sage has replied that the world appears to him like "Ripples on the surface of the Ocean". I guess the non-dual state as described by the Sage and Eckhart Tolle do seem similar, though Eckhart Tolle time and again reiterates the inadequacy of words to express the state of Being.

You may click on this link "Ripples on the surface of Being" to read the full text of the interview.

The glory & benefits of Arunachala Girivalam

Lord Shiva said:

WORSHIP me especially by circumambulating me everyday. For I, the Lord of Sonachala am pleased when devotees circumambulate me.

Gautama Rishi: As the Lord commanded I always live here and worship Arunachala.

Upon this Gowri asked the Sage: Knower of all dharmas! Gautama! Kindly describe to me the glory of circumambulating Arunachala. When is it to be done and how? Who are they who have till now circumambulated it and attained their objects? Who has attained the supreme state by doing so?

Gautama replied: ‘Goddess! Hear what the great Siva told me.

He said: While I abide gloriously on earth as Arunachala all the devatas and munis circumambulate Me.

At every step that one takes on the path round Me all the sins committed in one’s past lives are expiated. By circumambulating Me one obtains the merit of performing thousands of horse sacrifices, innumerable Vajapeyas (a particular sacrifice) and bathing in all the tirthas. Even a great sinner who has no good deed to his credit can attain all kinds of powers by circumambulating Me. Merit acquired by bathing in all the tirthas, by performing all the sacrifices, by studying all the scriptures and by following all the dharmas can be easily acquired by merely circumambulating Sonachala.

One attains this world, (i.e. the earth) at the first step, the middle world at the second step and the world of the devas at the third step. At the first step sins committed mentally are destroyed, at the second the sins committed by speech and at the third the sins committed by the body.

There are thousands of ashrams of munis and siddhas and abodes of devas around Me. I myself abide here always in the form of a Siddha worshipped by the devas. Let one imagine a divine abode gloriously existing within Me. What is known as Arunadri is really a Column of Effulgence. Meditating on this great Linga one should circumambulate it slowly. If one does so all sins will be
expiated. One will not be born again and will certainly become eternally one with Sonachala.

The moment one takes a step with the intention of circumambulating Sonagiri the very earth becomes extremely pure by coming into contact with the dust of one’s feet. At every point of the compass one should meditate and bring the palms together in praise and reverence. One should walk carefully, slowly and noiselessly. Before setting out a bath should be taken, clean clothes should be put on, sacred ash applied on the body, and rudraksha beads worn. While circumambulating one should meditate on Siva. Thousands of invisible manus, devatas, siddhapurushas and others accompany a devotee who circumambulates in this manner.

Therefore a wise man should, even amidst a crowd, tread with great care regarding the Hill as divine. One may also walk in the company of devotees singing the sacred names of Siva and dancing. Alms should be given on the way according to one’s means and one should remember Siva in the heart with love and devotion.

This Hill is incomprehensible, being beyond speech and thought. It is unapproachable, being a mass of fire. It is the Absolute and therefore called the Supreme.

A devotee who circumambulates the Hill on a Sunday penetrates the region of the Sun and attains Liberation. He gains the world of Siva. He who circumambulates the Hill on a Monday lives free from the afflictions of old age and death. He who circumambulates the Hill on a Tuesday is released from all debts and becomes an emperor. If pradakshina is done on Wednesday, he becomes omniscient and wise; on Thursday, he is worshipped by all the devas and attains fame as a guru. Circumambulation on a Friday brings prosperity and takes him to the abode of Vishnu; a Saturday pradakshina brings worldly success and averts the ill-effects threatened by the planets in one’s horoscope. If those who suffer from physical and mental ailments, as well as those who are weak and emaciated, circumambulate Me, their ailments are cured.

The nakshatras (stars) and the devatas (deities) presiding over the planets favour those who circumambulate the Hill. Tithi, karana, yoga, muhurta, hora etc., (divisions of time) are also favourably disposed.

The sound pra in the word pradakshina (circumambulation) means rooting out sins, da, granting desires, kshi, obliterating the fruits of karma and na, bestowing Liberation. This is the real meaning of the word pradakshina.

Arunachala Mahatmyam

The Technique of Self Enquiry

Bhagavan Sri Ramana Maharshi states that the control of the mind , achieved by any way except the VICHARA (SELF-INQUIRY) will be only temporary, for the mind will invariably return to its spontaneous activities.

For Bhagavan and Sri Lakshmanswamy, the self-enquiry process happened spontaneously. I read in "The Power of Now" that Eckhart Tolle too had a similar spontaneous experience. Papaji used to say that people need to do self-enquiry just once properly, to realise the SELF.

The technique of self-enquiry is clearly explained in the books "No Mind- I am the Self" and "Living by the Words of Bhagavan", both by David Godman. Sadhu Om's "The Path of Ramana" is also very useful. The essential technique is not difficult to understand, but is quite difficult to practice. Both Bhagavan and Sri Lakshmanaswamy admit that the Self enquiry technique can be practiced by "ripe souls".

The technique of self-enquiry

Here's a brief description of the self-enquiry technique from the book, No Mind- I am the Self.

"According to both Sri Ramana and Sri Lakshmana the "I" thought, rises from the Heart, identifies itself with the body and creates the illusion of an individuaal Self, by identifying itself with all the body's thoughts and perceptions. If one can focus all one's attention on the "I" thought that is, on the inner feeling of "I" or "I am", ignoring all other mental activities, then the 'I " thought will stop identifying with thoughts and perceptions and start to subside into its source, the Heart. When it has completely subsided into the Heart, the illusion of the individual self vanishes.

As an aid to keeping one's attention on the "I" thought both Ramana Maharishi and Lakshmana Swamy recommend asking oneself 'Who am I?' or 'Where does this "I" come from?'.

Living By The Words of Bhagavan - By David Godman

This book by David Godman, is a biography of Sri Annamalai Swami, who realised the SELF through the Grace of his Guru Bhagavan Ramana Maharishi. The book also presents the life and conversations of Bhagavan, Annamalai Swami, and vividly describes the initial years of the formation of Ramanashram, the power struggles by various groups to take control of Ramanashram, and a very beautiful insight of Bhagavan. I am not sure if other books have truly captured and presented so much information on Bhagavan as this book does.


The title of this book is apt as Annamalai Swami's life was "Living by the Words of Bhagavan". He came to Bhagavan and completely surrendered to Him and lived exactly as instructed by the Sage. On Annamalai Swami, very little information is available in the publications of Ramanashram. But for David Godman's efforts, this disciple's life and teachings would not have seen daylight.


The early life of Annamalai Swami gives the strong impression that he was destined to be a sanyasi. He had little interest in the material side of life and yearned to be a sanyasi even as a boy. His parents, especially his father, tried his level best to wean his son away from the spiritual path, by denying him an education, because he felt that if his son would not be able to read the scriptures then he might not become a sanyasi. Of course, destiny prevailed and Annamalai Swami in spite of all the resistance from his family, eventually became a sanyasi.


Annamalai Swami, after he came to Ramanashram, was entrusted with the supervision of the building works. Spanning ten years from 1928, Annamalai Swami tirelessly worked in all of the building projects of Ramanashram, like the cowshed, kitchen and so on.. His life in the ashram wasn't easy by any means. Basking in the Grace of Bhagavan, didn't mean that he could work without any conflicts with others. He was boycotted, shouted at many times and abused by some of the ashram people because they felt that he was constructing all the buildings without their permission. However, Annamalai Swami bore all these taunts with strength because he was just following Bhagavan's instructions. Most intriguing was Bhagavan's method of giving instructions to him - "If Chinnaswaami (Bhagavan's brother and Sarvadhikari of Ramanashram) comes and argues with you about this plan, don't tell that I asked to work like this. Pretend that you are doing it in your own authority."


The chapter on "Managers and Would-Be Managers" is quite shocking. The power struggles and the perpetual conflicts, factions and the turbulence in the early stages of Ramanashram are nicely depicted. Most interesting is the ghastly story of Perumal Swami, an erstwhile attendant of Bhagavan.


Around 1938, Bhagavan through his Grace impelled Annamalai Swami to leave Ramanashram and stay in Palakottu, the sadhus colony adjacent to Ramanashram. This is the place where Annamalai Swami did his sadhana. He used to go to Bhagavan daily to have his darshan, but Bhagavan eventually made it clear that it was not necessary for him to long to see his physical form.


The words of Bhagavan to Annamalai Swami were " Are you an atheist who has no belief in God? If one has no faith in God, one will commit a lot of sins and be miserable. But you, you are a mature devotee. When the mind has attained maturity, in that mature state, if one thinks that one is separate from God, one will fall into the same state as an atheist who has no belief in God." After this, Annamalai swami left the ashram and never ever stepped into Ramanashram again.


Though Annamalai Swami lived till 1994, there is no mention of the events of his life after Bhagavan's passing away in 1950. The book closes with chapters on conversations with Bhagavan and Annamalai Swami.


This book has been written with such simplicity, and objectivity that I cannot be grateful enough to David Godman for bringing out this book. The painstaking research and attention to detail, makes this book delectable reading. In short, this book is a must read for all people interested in Bhagavan's life and works.

Realization and Time

For most things in life, you need time: to learn a new skill, build a house, become an expert, make a cup of tea.... Time is useless, however, for the most essential thing in life, the one things that really matters: self realization, which means knowing who you are beyond the surface self- beyond your name, your physical form, your history, your story.

Spiritual seekers look for self realization or enlightenment in the future. To be a seeker, implies that you need the future. If this is what you believe, it becomes true for you: you will need time until you realize that you don't need time to be who you are.

- Sayings of Eckhart Tolle-

GURU'S GRACE AND SELF-KNOWLEDGE by A.R. Natarajan

Step-in-step, hand-in-hand, go Gurus grace and self-enquiry to ensure the abiding bliss of Self-knowledge.

The question Who am I shifts attention from thoughts to the thinker and Whence am I? fixes it at the source. Lord, you are Consciousness Itself, By Your gracious glance, benignant like a rain cloud, save me What can match a mothers care for her infant? Bhagavan Ramana, Necklet of Nine Gems, Verse 5 Ramana has made it clear more or less specifically in a conversation with Dilip Kumar Roy that he regarded Arunachala as his guru. The question about Ramana having a guru was based on the assumption that the guru must be in human form. Roy openly expressed it and Ramana told him, It depends on what you mean by Guru. If you mean in physical form you may say there was none. But have I not sung in praise of Arunachala? Again, the guru does his work from within.

In his Five Hymns on Arunachala, Ramana has showered praise on Arunachala as guru in exuberant abundance. In his Eight Stanzas on Arunachala, which has an autobiographical streak, Ramana refers to the fact that From the age of innocence it shone in my mind that Arunachala is something surpassing all grandeur. Thus, Guru Arunachala had started his work on Ramana even before he could lisp the words father and mother. Was not Ramana earmarked to be the Universal Guru? For each and every Ramana disciple he is at work all the time, though unfortunately one may not be aware of his ripening inner presence. Only Ramana is aware and we are ignorant. It does not really matter if one is aware or not of the gurus unremitting inner work, of Ramanas gracious presence within. The fact remains it is very much there. But for this, in a world in which there are many thousand seekers of truth, all are not attracted by that wonder, the direct path of self-enquiry so clearly revealed by Ramana for Self-knowledge.

The truth is that the connection with Sadguru Ramana is something coming forward from many lives. It is not a mere umbilical connection, a mere product of karmic forces. One might ask why the connection should be carried forward from life to life? Why does he not strike the ego down through a single gracious glance of his radiant eyes? He can most certainly. But that is not his way or even that of any Sadguru for that matter. The process has to be gradual. A child cannot be pushed into levels beyond its depth. Besides, Ramana would humorously remark, what is given may be taken away! This brings us to the question of the disciple doing his homework as well. What indeed is his homework? First and foremost he must come to recognise the primacy and potency of self-enquiry. What makes it so distinct is that in Ramanas method from the very beginning, the non-existence of difference between the subject and the object is recognised. The fact that no object can exist without the subject is self-evident but ignored. Dualism is the basis of almost all spiritual practices. Ramana states clearly that the theory of dualism being needed in the beginning and the unitary approach only finally is fallacious. The only dualism which is permitted, if at all it can be called dualism, is in respect of the guru, for us Ramana himself. For he is not the body but the very Self. Ramana makes this clear to Mrs.Pigott while answering her doubts on these points.

Q: What meditation will help me?

A: No meditation on any kind of object is helpful. You must learn to realise that the subject and the object are one. In meditating on an object, whether concrete or abstract, you are destroying the sense of oneness and creating duality. Meditate on what you are in Reality. Try to realise that the body is not you, the emotions are not you, the intellect is not you. When all these are still, you will find..... It is for this reason that Ramanas method prevents any conceptualisation which is a movement away from the Self, by focusing attention on the minds centre, the I. The danger being one of running with the running mind, every thought is to be traced back to the individual to whom it relates. The practice of course needs vigilant attention. Then the higher force, the true I will operate in eradicating all illusions beginning with the primary illusion of a separate individuality. One can be confident that the guru is ever watchful in his support of this effort, of self-enquiry. Here Ramanas famous statement needs special emphasis. "The tiger-like jaws have a firm hold on the ego of the disciple but they do not chew it all up at one go. The pace and timings of growth in inwardness are best known to the guru himself."

Ramana has made it clear in his instructions to Sivaprakasam Pillai himself that the disciple for his part, should unswervingly follow the path shown by the Master. The word unswervingly needs special emphasis. For, waywardness is the very nature of the mind. Looking always for fruits, judging, lazing and so on are some of the common faults. Naturally the results in terms of progress in inwardness, results in terms of experiencing the inherent natural state of happiness are postponed. Hence too the spate of varying shades of complaints to the Sadguru about tardy results. Hence also the seeking of his help for accelerating though ones progress is retarded by ones own fault. The guru, aware as he is of the weaknesses of a mind enfeebled by the habit of externalisation, steps in lovingly with his positivism. Others have succeeded, why not you? No one can deny what is yours always. It is here and now. How do you know you are not progressing?. The guru will do his job, you do yours. Leave the timing of grace to the guru and the like. These words are so full of nourishment, so supportive. When ones steps are faltering it is difficult to overstate their importance. It is best known to those who are on the path how much strength such encouragement puts into them. Perhaps one could only refer to Ramanas famous analogy of the child having been fed during its sleep, unknown to it, by its loving mother. The gurus grace and self-enquiry thus acting, step in step, interacting on each other merge the ego, the sense of separateness, into the source. Only the fullness of consciousness, the inundating joy of Self- knowledge fills one to the brim and is experienced by each and every pore of the body too!

Eight valorous acts of Lord Shiva

There are eight places in Tamil Nadu that are traditionally associated with eight of Siva’s ‘valorous’ acts:

1 Tirukkandiyur, where he removed one of Brahma’s heads.

2 Tirukkovilur, where he killed Andakasura.

3 Tiruvadikai, where he burnt the three tripuras (the three cities of the asuras).

4 Tirupparialur, where he plucked off Daksha’s head.

5 Tiruvirkudi, where he killed the asura Calantaram.

6 Vazhuvur, where he skinned the elephant asura, Gajasura, whose hide he now wears.

7 Tirukkurukkai, where he burned Kama with the power of his third eye.

8 Tirukkadavur, where he kicked and killed Yama, the god of death, and saved Markandeya. He resurrected Yama afterwards.


Source: Ramana Puranam in David Godman's website

Some questions on Maya

The book Kaivalya Navaneetam, recommended by Bhagavan Ramana Maharishi, has answered six questions on maya.

1. What is maya?

A: It is anirvachaniya or indescribable.

2. To whom does it come?

A: To the mind or ego who feels that he is a separate entity, who thinks ‘I do this’ or ‘This is mine’.

3. Where does it come from and how did it originate?

a: Nobody can say.

4. How did it arise?

A: Through non-vichara, through failure to enquire ‘Who am I?’

5. If the Self and maya both exist, does this not invalidate the theory of Advaita?

A: It need not, since maya is dependent on the Self as the picture is on the screen. The picture is not real in the sense that the screen is real.

6. If the Self and maya are one, could it not be argued that the Self is of the nature of maya and that it is also illusory?
A: No, the Self can be capable of producing illusion without being illusory.

The above answers are probably not fulfilling, but no answers, which our minds can comprehend, can be given for reasons like why there is creation in the first place, how the embodied atma (jiva) identifies with the ego and so on. According to Jnanis, nothing ever happens, and there is nothing called creation. The world appears real if we have the "I" thought or ego consciousness. They further state that we are the SELF and it is simply that we have forgotten who we really are.

It is said that SELF can only be "realised", not understood.

The Grace of Arunachala

I have discovered a new Thing! This Hill, the lodestone of lives, arrests the movements of anyone who so much as thinks of it, draws him face to face with It, and fixes him motionless like Itself, to feed upon his soul thus ripened. What (a wonder) is this? O souls think upon it and be saved! Such a destroyer of lives is this Arunachala, which shines within the Heart!

-One of the verses from Arunachala Patikam (Ten Verses on Arunachala) by Bhagavan Ramana Maharishi-

Bhagavan's Herbal Medicinal Recipes

Some issues of the Mountain Path contain herbal medicinal recipes that were suggested by Bhagavan to his devotees with health problems. The Ramanashram website has a link on this topic. Manickam, a herbal doctor, prepares medicinal recipes strictly as per the instructions given by Bhagavan to his parents. The recipes include:

1. Saraswatha Churnam - Soothes nerves, restores calmness to an agitated brain and mind, acts on tissues, restores vitality.

2. Ashta Churnam - cures indigestion, poor appetite, stomach-ache and is also good for
rheumatism.

3. Agnimukha Churnam - cures indigestion, gastric problems and drives away excess heat in the body.

4. Vaiswanara Churnam - cures stomach problems like a dull stomach-ache, burning sensation in the stomach, etc.

5. Aswagandhi Churnam - general vitality, strength and vigour. It is also reputed to cure
many diseases, even complicated ones.

6. If one is suffering from piles, the following simple recipe is prescribed - Eat a ripe banana along with a teaspoon of cummin seeds regularly. This will cure the disease in a few weeks.This recipe was given by Bhagavan to a yogi from Karnataka who was suffering from piles and who had approached Bhagavan for help.


All the above information was given by Bhagavan himself to Dr. Manickam's father. Dr.Manickam treats patients in Sri Ramana Herbs, 54c, Mathalangula street, Tiruvannamalai.


For more details on this, please click here: Bhagavan's Medicinal Recipes

A Jnani's contribution to humanity

Some people are critical of Jnani's like Ramana Maharishi, as they feel that they don't contribute anything tangible to improve the world.

Even during his lifetime, Ramana Maharishi's standard response to such criticism, was that the self-realised soul's Presence benefits humanity far greater than any social service rendered for the upliftment of mankind. Sri Nisargadatta Maharaj also has something similar to say on this.

Here's an extract of a conversation with him

Extract of a conversation with Nisargadatta Maharaj

Q: Can you influence the world by your attitude? By separating yourself from the world you lose all hope of helping it.

M: How can it be? All is myself -- can't I help myself? I do not identify myself with anybody in particular, for I am all -- both the particular and the universal.

Q: Can you then help me, the particular person?

M: But I do help you always -- from within. My self and your self are one. I know it, but you don't. That is all the difference -- and it cannot last.

Q: And how do you help the entire world?

M: Gandhi is dead, yet his mind pervades the earth. The thought of a jnani pervades humanity and works ceaselessly for good. Being anonymous, coming from within, it is the more powerful and compelling. That is how the world improves -- the inner aiding and blessing the outer. When a jnani dies, he is no more, in the same sense in which a river is no more when it merges in the sea, the name, the shape, are no more, but the water remains and becomes one with the ocean. When a jnani joins the universal mind, all his goodness and wisdom become the heritage of humanity and uplift every human being.

M- refers to Sri Nisargadatta Maharaj

Worshipping the Guru

The Guru Gita extols worshipping the Guru, and living by his words and instructions. It prescribes meditation on the form and name of the Guru, and this is said to be the most effective Sadhana to reach the Sahaja Samadhi state. The Guru meant in the Guru Gita is a Jnana Guru( one who is firmly established in the Self). The meditation and worship by Mathru Sarada(disciple and adopted daughter of Sri Lakshmanaswamy) , stands testimony to this great secret, embodied in the Guru Gita. In fact, she was not even interested in Salvation. Her great love and devotion to Sri Lakshmanaswamy helped her realise the Self. Such is the power of worshipping the Guru......

A similar truth is expressed in the Guru Vachaka Kovai by Sri Muruganar. One of the verses translated from the Tamil rendering reads:

"For those who possess the quality of habitually meditating upon the feet of the Guru, the blazing flame of flawless true jnana, their devotion, dispelling their suffering, will elicit the grace of that Supreme One. Through that grace their minds will become clear and they will attain true jnana."

The International Sivananda Yoga Vedanta website

I found this interesting website www.sivananda.org while casually surfing the internet. I found myself drawn to read more simply because of the quality of the website. Here are some basic facts about this organisation:

The International Sivananda Yoga Vedanta centres is a non-profit organization founded by Swami Vishnu-devananda , under the instructions of his Guru, Swami Sivananda of Rishikesh, to spread the teachings of Vedanta worldwide. The first Sivananda Yoga Vedanta Center was established in Montreal, Canada, in 1959.

The website states that there are now close to 80 Sivananda locations (ashrams, yoga centers, and affiliated centers) around the world and that the organization has trained more than 10,000 yoga teachers.

The content of this website has been nicely classified topic-wise and the instructions on Yoga and Meditation are well structured. The 5 points of Yoga and the 4 paths of Yoga have been very well covered and is quite comprehensive.

This site also has an entire section covering Yogic vegetarian recipes used in the Sivananda Yoga Vedanta Centers and Ashrams.

The Ever-Direct Experience

Verse 885 of the Guru Vachaka Kovai [considered the most authoritative compilation of Bhagavan Ramana Maharishi's teachings] is very emphatic in its message on the method of realising the Self. It reads:

"Except by [the effort made through] the path of enquiring into the mysterious sense[the ego], by whatever effort is made through other paths such as karma, it is impossible to attain and enjoy the Self, the treasure shining in the Heart"

Source - From Guru Vachaka Kovai of Sri Muruganar. Translation and Commentary by Sri Sadhu Om

Pradakshina

Bhagavan Ramana Maharishi observed:

Pradakshina (The hindu rite of going around the object of worship) is "All is within me". The true significance of the act of going around Arunachala is said to be as effective as a circuit around the world. That means that the whole world is condensed into the Hill. The circuit around the temple of Arunachala is equally good; and self-circuit (i.e turning round) is as good as the last one. So all are contained in the Self. Says the Ribhu Gita: "I remain fixed, whereas innumerable universes becoming concepts within my mind, rotate within me. This meditation is the highest circuit (Pradakshina)"

-Talk No. 212 of Talks with Sri Ramana Maharishi-

The Power of Arunachala - An article by Michael James

This article was an eye-opener to me on the power and glory of Arunachala. The original article was published in the Mountain Path in 1982, pp. 75-84. Anyone who reads this article cannot but feel inspired by the true significance of Arunachala and what the Hill meant to Bhagavan Ramana Maharishi. To me this article is probably the most beautiful description on the sacredness and power of Arunachala.

Please click on following link in David Godman's website to access the full article "The Power of Arunachala"

Selected verses on the Guru from the Guru Vachaka Kovai

An external Guru is needed because the desire-filled, infatuated mind rushes out without listening with love to the truth unceasingly proclaimed in the Heart by the Self, being-consciousness.


Regard only him who possesses the rare attribute of radiating that supreme power [akila-para-sakti] as the Sadguru who has the enormous power to merge, through his causeless sweet grace, any jiva that comes to him with genuine love into the non-dual paramatma-swarupa, whose nature is attribute-free consciousness.


Peace of mind, shanti, which is desired by everyone, is not attained by anyone, anywhere, through any means, except through the grace of the Guru. Therefore, those who want peace should continuously enquire and seek alone that grace in the Heart, with their whole mind.

Unless we first obtain the divine grace of a Guru, a jivanmukta in whose perspective the triputi-differences have ended and who shines as the undivided and single essence, it will be impossible to obtain the life of liberation and live illustriously under the shade of God’s twin feet, [a life] that is all bliss and the ultimate of all benefits.


- Source: David Godman's website-

Realize deeply that the present moment is all you ever have.

To meet everyone and everything through Stillness instead of mental noise is the greatest gift that you can offer to the universe. I call it stillness, but it is a jewel with many facets; that stillness is also joy, it is also love.

-Eckhart Tolle-

Heart is Thy Name

O Arunachala! In you all this picture comes into existence, is sustained, and is destroyed. You dance in the heart as self as 'I', and hence they say 'Heart' is Thy Name.

-English translation of Verse 2 of the Arunachala Pancharatnam, composed by Bhagavan Ramana Maharishi-

What is the service of the Guru? By Swami Chidananda

Service of the Guru is to try our level best to carry out his upadesh, carry out the teachings of the Guru. Upon his sublime instructions we have to mould our life. We should also try to mould ourselves into that pattern of which he himself is a visible ideal. The secret of carrying out the instructions of the Guru to our humble best is a willing obedience in spirit. That is the most important thing. Readiness to bow completely down to the earth. Accept him as the leader and obey him. This obedience should be assiduously cultivated, for every aspect of our old nature, of our lower nature, our mental part, our indriyas, antahkarana, tries to see that we are prevented from developing this obedience in spirit; every time we move towards this attitude of obedience, the prompting will come from our old habit, from our preconceived notions: “Let us go the way in which we have been accustomed.” This instinct of ages has to be overcome and broken down.

Cleverness and Intelligence - OSHO

“Cleverness is always a barrier. And it is not intelligence it is a false substitute. An intelligent person is innocent. You can cheat an intelligent person very easily, but you cannot cheat a clever person because the clever person himself is a cheat. So never think that cleverness is of any value; it is based on fear. The logic behind cleverness is: if you don't cheat others, others will cheat you. So remain clever and always protect yourself, and before somebody attacks you, attack them, because attack is the best defense. This is the logic of cleverness: always pretend that you know, even when you don't.” OSHO