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38. Om trigunatigaya namah One who has transcended the three gunas.

39. Om virupaksa guhavasaya namah Dweller in the Virupaksha cave.

40. Om virajadacalakrtaye namah One whose form is radiant stillness. Regd. RNI No. 72142/99 Ramana Kendra, (Regd.) 8, Institutional Area, Lodhi Road, NewDelhi-110003, Ph:24626997 8,Institutional Area,Lodhi Kendra, Road, (Regd.) Ramana at Calcutta Giris Halftone Co., D-20, SouthExtn.-I, NewDelhi-110049. Ph:24616829 at Calcutta GirisHalftoneCo., D-20, Printed andPublished byMr. (Rtd.)forandonbehalf of JusticeK.Ramamoorthy

Original ink sketch of Arunachala by Sri from Kunju Swami's notebook

DirectVOLUME XXII ISSUE 3 PathAUGUST - OCTOBER, 2020 CONTENTS Thoughts on Bhakti Swagat Patnaik 3 Obituary: Shri V Mahalingam Anuraag Sunder 7 The World and I Bharati Mirchandani 8 Mulam Neera Kashyap 12 Maurice Frydman: A Retrospective Michael Highburger 13 Part one 13 Part two 14 Part three 18 Part four 20 Sacred Arunachala M Balaji Prasad 23 Embracing Challenges Kanta Ramchandani 24 Maun – A Spiritual Sadhana Virender Kumar 28 Glimpses Rupa Anand 31 The Essential Teachings of Sri Ramana Michael James 33 Extract from Maurice Frydman’s poetry Maurice Frydman 36 Advent Day Celebration: Marie Elangovan 37 Letters to the Editor 40

Editor : Swagat Patnaik - e-mail: [email protected] Editorial Board : Prof. Vijay Vancheswar, Dr. Tuktuk Ghosh, Neera Kashyap and Bharati Mirchandani Visuals & Layout: Marie Elangovan & Bharati Mirchandani Website: www.ramanakendradelhi.in; E Mail: [email protected]

Direct Path 1 Call for Articles

As the journal depends on articles from volunteer writers, I would appeal to you to send in articles for our consideration. We wish to keep the range of subjects both wide and diverse covering aspects such as: Bhagavan's life, teachings and experiences related to the practice of his methods; life, teachings and experiences related to the practice of methods taught by other spiritual Masters; teachings and stories from religions other than ; interpretations of sacred texts and verses; spiritual travel and insights; poetry; feedback and suggestions. As a guideline, articles can be short (around 750 words), medium (around 1500 words) or in a longer format (around 2300 words). Please send in your contributions through email to [email protected] We look forward to hearing from you!

SUBSCRIPTION/DONATION Ramana Kendra, 8 Institutional Area, Lodhi Road, New Delhi-110 003 Bank Details "Ramana Kendra" A/c No : 10049504677 IDFC First Bank Ltd, Nehru Place Branch, New Delhi IFS Code: IDFB0020137 Schedule of Rates Direct Path: One Year: Rs 300/- Life: Rs 2500/- Satsang Sponsorship: Rs 3000/- per Satsang Kendra Membership: Rs 2000/- Special Events Sponsorship: Jayanthi/Aradhana/Advent/Karthigai Deepam/Poor feeding Rs 5000/- per Event

2 August - October 2020 Thoughts on Bhakti Yoga Swagat Patnaik

hakti yoga or the path of are indeed limited given the long road devotion often escapes the left to be traveled. I hope that the grace Battention of the modern of Bhagavan guides my heart towards mind. Being more materialist (or my Arunachala. possibly more ignorant), Bhakti yoga Apart from the rudimentary ideas tends to make modern people a little I learned in childhood about Bhakti uncomfortable. The myriad incredible traditions, my understanding of Bhakti stories don’t appeal to the modern or the devotional path had been very practical man. In fact, like many limited. The inspiration to learn more modern youth, I went through a phase about it came to me fairly recently − of being a somewhat inactive rebel. In 2 years ago. Despite being an avid my youthful freedom, little did I realize meditator till then, I had often shied that I was missing out on developing away from the devotional elements of a very fundamental expression of the religion and tradition. I reasoned that human soul. Now as the years have the devotional aspects of many tradi- taken their toll, I truly believe I thus tions are just inessential. I believed missed out on developing something that the real core lay in the sitting incredibly sweet. I have now started meditation practice. putting in efforts to understand a But a couple of years ago, I chanced Bhakta’s point of view. Such efforts upon some charming stories and anec-

Direct Path 3 dotes of Sage Ramana Maharshi and Bhagavan’s teachings. In my quest, my perspective gradually turned. At I started attending the wonderful first, I found the anecdotes to be inter- weekly satsangs at the Sri Ramana esting because they reminded me of a Kendram, Hyderabad. Much of the bygone era like the famous ‘Malgudi talks there were in Telegu, a language Days’. But very soon the devotees’ I didn’t understand. Nevertheless, tender stories melted my heart. The attending the satsangs did give me a devotees’ simplicity and gentle grace once-in-a-lifetime opportunity to get a despite many hardships; the stories of glimpse into the ways of outstanding harmony between animals and humans devotees. Eventually, the conscious in the presence of the sage; our ever and unconscious learnings from these benevolent Bhagavan clarifying devo- briefest of interactions became more tee’s doubts; the egalitarian conduct valuable than my bookish study and and environment in the ashram, giving my practice of meditation. It is only a glimpse into Bhagavan’s day-to-day after seeing such exalted devotees activities won over my skeptical self. who are living only by the master’s It convinced me that divine play can grace that one gains the inspiration certainly create a small heaven on to start traveling one’s own journey. earth. Furthermore, such divine play Overall, the many brief interactions I is possible even in this day and age. had there left an indelible impression Above all it showed me how a devotee on me. Even today, the memory of once in the ambit of Bhagavan’s grace these exalted satsangs puts me in a is like prey in the jaws of a tiger — sweet nostalgic state. there is no escape possible. One of the first things I noted in Reading the many stories and my interactions there was: Bhagavan anecdotes left me in a state of sweet and his teachings were always at the afterglow. Even if I had tasted only center of almost every conversation. In a few drops of nectar in my study, I fact, in the many conversations I had, knew that I was motivated to go to its I observed that small talk was largely source. This meant visiting the nearby considered unimportant and the con- Ramana kendram or Ramanasramam versation would quickly steer towards in Tiruvannamalai for interacting Bhagavan and his teachings. Interest- with devotees through satsangs, ingly, I observed this with everyone I and above all, learning from teach- interacted with at the Kendram. This ers who understand the essence of showed me how a Bhakta’s heart is

4 August - October 2020 always directed towards his master. credit was given to them. They would The disregard for the mundane, and, simply direct them towards Bhagavan in a more exalted state, a disregard as if he himself did the entire the work. for one’s own body and mind is a In fact, they showed a similar indif- sign of true bhakta. This attitude ference towards their own achieve- was even more palpable in the more ments as well. Many devotees had senior devotees. Even being in their gained immense knowledge on a presence pushed one’s mind automati- variety of topics related to Bhagavan, cally towards Bhagavan. One could yet they were ever so humble in their feel a distinct unearthly glow in their interactions. The talks given by senior eyes, a gentle smile on their lips, and devotees were often very informative Bhagavan’s name pulsating in them. and showed their depth of understand- My interactions also gave me a ing and intellect. No minor informa- glimpse into the service-minded na- tion about Bhagavan or his teachings ture of the devotees. No task was ever was of less value to them. Each word, too menial to these devotees. Let it be each context and each sentence of distributing prasadam, performing ad- Bhagavan were valuable pearls. Many ministrative work, miscellaneous tasks were gentle giants in their knowledge or helping other devotees with their of Bhagavan’s life, Bhagavan’s devo- needs. Each task was an expression tees’ lives, Bhagavan’s teachings, and of love and completeness. I observed shastras. And they also had mastery that there was a distinct lack of strain over many languages like Sanskrit, in their working style. This further Tamil, Telegu, English, Malayalam, points to the automatic divine play that etc. Most importantly, their intellec- gently guides devotees. Interestingly, tual knowledge was in balance with many of the devotees themselves their own experience-based wisdom. would report that the task was not done Thus, they showed great discernment by them. This was often visible when and understanding. They could an- swer the most difficult questions with relative ease, with great compassion towards the questioner. The many virtues that these devo- tees exemplified are, of course, dif- ficult for all of us to inculcate. But I believe even the briefest of inter-

Direct Path 5 actions with such devotees is quite tion. And finally, in place of the ‘I’ in beneficial. Their lofty ideals inspire perfect self-surrender, the ‘I’ is lost in us all to begin our arduous journey. a residuum of God in which the ‘I’ is Further, they perfectly mirror our in- lost. This is the highest form of devo- nermost imperfections, thus making us tion (parabhakti) which is the same aware of our ignorance and the infinite as the height of vairagya. Bhagavan distance left for us to travel. Their further clarifies that in this journey grace acts like cool moonlight as we guru and Ishta Devata are very pow- gradually walk towards ourselves and erful aids but self-effort is absolutely cast off what we are not. necessary. After all, it is us who wish Bhagavan describes this journey to see the sun for ourselves. I sincerely of a bhakta in Talk-28: the ‘I’ ap- hope that we all come in contact with proaches Ishwara and prays to be ab- such generous souls who help us see sorbed in him. The ‘I’ then surrenders the Sun for ourselves. n itself in faith and through concentra- [e-mail: [email protected]]

The lockdown due to the COVID-19 virus has further been relaxed in Delhi, and many of the regular activities in the city have been resumed. But overall, there has been an alarming rise in the number of cases in most parts of . Thus, the more vulnerable people like the elderly are still required to exercise precautions. I hope Bhagavan's grace not only protects them during this time, but also helps our healthcare researchers in the develop- ment and production of the vaccine. This precaution has also affected our Kendra’s activities. We have not been able to open our Kendra to visitors till date. Furthermore, due to restrictions on postal services, we have not been able to send out hard cop- ies of the magazine to our subscribers and contributors. But on a positive note, we were able to celebrate Bhagavan’s Advent day online through a zoom meeting. Some of the important events (from Bhagavan's time) falling in this current issue (August-October 2020) are: l September 1st: Advent Day l October 17th: Navratri Festival l October 26th: Vijaya Dashami

6 August - October 2020 Obituary: Shri V Mahalingam

Om Namo Bhagavate Sri Ramanaya

n behalf of the President (Justice Ramamoorthy) and the Managing Committee of Ramana Kendra Delhi, I am pained to share that on OSeptember 8th, 2020, Shri V Mahalingam, an ardent devotee, merged at the lotus feet of Sri Bhagavan Ramana Maharshi. He was 98. Shri Mahalingam was one of the strong pillars of the Kendra and served Bhagavan for many decades. His contribution as a Committee Member of Delhi Ramana Kendra will always be cherished. He shall be missed by all.

Namo Ramana

Anuraag Sunder Secretary Ramana Kendra Delhi

Direct Path 7 The World and I Bharati Mirchandani

hen I was in school, every the world. essay I wrote concluded 3. Transform yourself, and only Wwith the words, ‘... (to after that decide whether the world make) the world a better place.’ I in- needs your help. cluded this, year after year, whether This set me off into exploring how I was assigned to write about ‘My the world and I are linked. We are summer vacation’ or ‘A day in the often told that the world is maya, il- life of a street’. Although the essays lusion, unreal. Adi Shankara is quoted were appreciated, different teachers as having said ‘Brahma Sat, Jagat over the years remained unaware of Mithya...’ and it was surprising to this repetitive pattern. Eventually, I discover this common quote was only came to accept that I had a deep need part of his statement. I memorized the to serve the world in some way. vital omitted part, ‘...jiva brahmaiva Yet years later Ramana’s teachings na para’ - there is no difference be- gave this deep rooted conviction a tween the individual and the divine severe jolt: creative power, Brahma. This meant 1. You cannot help the world that there was no difference between before you know yourself. the creator of the world and me. Sud- 2. Your own self-realization is denly both Brahma and the world the greatest service you can offer became open to anthropomorphic

8 August - October 2020 interpretation. Simultaneously, the what nurtures and protects, so it has a ‘I’ got prized open to the possibility greater concentration of this feminine of being not just the earth but even earth connect. the unmanifest, indivisible, eternal or The seers of Vedic times believed unknowable Unity. that the visible world was important There is much information avail- only to the extent that it pointed to the able to corroborate the similarity be- patterns of the unmanifest. They used tween earth and I. For example, tears, their highly refined sensibilities to find sweat and blood have the same level these patterns, which have come down of salinity as ocean water. Also, 70% to us in the form of yantras. Of these, of the planet’s surface is water and the the vastu purusha mandala (picture same percentage of our body is fluid. attached) forms the basis for designing Furthermore, lunar movements not temples, secular buildings, even cities. only the control ocean tides but also Modelled on purusha or the cosmic our biological cycles and moods. The man, a grid of identical perfect squares most astounding for me was the recog- numbering 4, 9, 16, 25 ... upto 1024 nition that just as the earth’s horizon is are arranged to form a larger square where earth and sky meet, so my body (each side having from 2 to 12 squares is also where earth and sky meet. I am each). This yantra is not a plan, rather my own horizon! it indicates the location of different en- Furthermore, many of us also grew up with the poignant image of Sita emerging as an infant from a furrow in the earth. Later she returned to the lap of mother earth at will. This also led to the widespread idea that if a woman prostrated shashtaang like men do, the strength of her bond would cause her to meld into the earth the moment her chest (heart centre) made contact. Even her sari palla should never brush the earth, because the palla is

2 Daniélou, Alain. Shiva and the primordial tradition: From the tantras to the science of dreams. Simon and Schuster, 2006.

Direct Path 9 ergies, each represented by a different believe there was a time when humans deity. At the exact centre is Brahma, could commute freely between heaven the supreme principle, represented by and earth. When they were tricked into a dot which is similar to a black hole cutting their sacred tree growing on in outer space, simultaneously both the top of a hill, they unwittingly de- shunya (void), and bindu (source of stroyed the ladder linking the realms, all creation). and humans were cut off from heaven Such was the vision of the Vedic for ever after. Hills and trees here sym- seers that from the tenth century on- bolize the vertical axis connecting the ward, cathedrals in Europe followed individual and the sacred. the plan and proportions of Indian Interestingly, halfway across the 2 temples . The harmonies of these pat- planet, a Navajo prayer for healing terns resonate across cultures because also consists of offering precious gifts these yantras are drawn from universal to the sacred pine tree. This tree’s roots and timeless truths. are believed to touch the centre of the Kabir expressed this link of man earth, its trunk reaches up to heaven to earth another way in his famous and its branches stretch like arms doha, ‘mati kahe kumhar se, tu kyo bestowing blessings. ‘We bow to this rondhe moy?. Ek din aesa aayega representation of mighty powers that mai rondhu ki toy’. Clay says to the create the cosmos; in humility and potter, ‘Oh potter, why do you knead love we offer our precious mundane me? A time will come when I will be things (pretty stones, shells and the one shaping you!’ Over time the feathers) so that in turn we may be elements that make up the body return obtain the heavenly blessings of to the earth, and then earth becomes healing, harmony and beauty3.’ plant, then food and then man again Roots of my vertical axis touch the in one continuum. Only the permuta- fiery molten iron in the planet’s core tions and combinations change which which contain tremendous dormant make some objects seem alive and the shakti. Just as the base of the havan other inert. kund has a ring of water as a secu- Many of the tribal myths also link rity moat, a safety ring, we have the humans with nature. For example, svadhishttana centre of great fluid- Mizos of the north-eastern Himalayas ity. Rising up the axis is the region,

3 Navajo Prayer - May it be beautiful, English version by Gladys A. Reichard

10 August - October 2020 arena, field of great activity at the gut, material God used to create the cosmos. diaphragm, manipura, where dancing Soil therefore is so sacred that it may flames are most visible, where ener- be used for ablution when water is un- gies get expressed. Higher still is the available, in practice called tayammum. vast sky, cool, blue, anahat with its In Christianity too, the ‘dust to capacity to absorb so much — all the dust’ refrain is ubiquitous at burial noise, smoke, and ash cools and clears services. Only temporarily does dust here. Further up, only the purest is take human shape and dance on the allowed to pass. A fragile and subtle earth, like a wave on the sea, before filter keeps the light above theanahat it merges back to where it came from. white and clear. When light in the Here as in Judaic beliefs, man is the third eye (ajna) increases in intensity, master, but not without responsibil- it cannot be seen separate from light ity towards caring for the land in all of the infinite. Then the levels below its aspects. Seen as distinct from the also get flooded with this intense cool earth, we build up ideas of improving, white light. Top and bottom, in and helping, changing the world, and not out, become one unified whole. ‘being the change’. Sri Ramana said, ‘The emergence If there is no world other than of my and disappearance of the world are own creation, can there be any hope like the spider producing a gossamer for the world to be saved? Someone web and then withdrawing it. The spi- asked Sri just der here underlies all the three states this. His answer makes me smile, but — waking, dreaming and sleep; such I am sure those in his presence, within a spider in the person is called Atman the aura of his power, must have been (Self), whereas the same with refer- stunned as their inner blockages got ence to the world is called Brahman zapped into smithereens. His answer: (Supreme Spirit).’4 ‘What business have you with saving In Islamic culture, bowing to the the world, when all the world needs earth is a sign of humility. Some even is to be saved from you? Get out of use a tablet of earth called turbah as the picture and see whether there is a symbol while offering prayers. anything left to save’. n Etymologically, turbah means soil, the [e-mail: [email protected]]

4 Talks 4 Feb 1935

Direct Path 11 Mulam Neera Kashyap

He was the mulam of the project. When invited to be guest of honor at the function, he said: “If I am mulam, I should never be exposed. What can be exposed are the tree’s flowers and leaves and branches and trunk like skin, but never its root. A building’s surface can be painted. But it’s foundations? Can they be dug out and painted? Roots exposed, the tree will rot and die. Instead, pack more mud on the roots so they are buried deep out of sight, so they spread and do the work that they must do – nourishing, sustaining, strengthening the whole tree, its skin, its organs, its life-breath. n [e-mail:[email protected]] [The inspiration for this poem came from Sadhu Om’s response when asked by the ashram to be guest of honor at a function for the release of the first volume ofSri Ramana Jnana Bodham, a compilation of Murugunar’s previously unpublished verses which Sadhu Om had himself collected, arranged and edited. Source: The Paramount Importance of Self Attention by Sadhu Om, Mountain Path Vol.54, No. 3]

12 August - October 2020 Maurice Frydman: A Retrospective Michael Highburger

Part one degree in electrical engineering. After ost devotees know Maurice graduation he took up a position as Frydman as the editor of a research engineer in a large Paris MMaharshi’s Gospel, the manufacturing firm. It was during small collection of conversations held this period that a fateful encounter between Bhagavan and visitors during took place between Frydman and Sir the late 1930s. But not all devotees Mirza Ismail, the Dewan of Mysore. may be aware of how extraordinary When Frydman began enthusiastically this modest and humble man actually questioning the Dewan about India, Sir was, nor of his place in Indian history. Mirza proposed that Frydman come to A polymath, Frydman’s interests and live in India to organise and manage the talents were so diverse that, even his State Government Electrical Factory close acquaintances and colleagues in in Bangalore. Frydman accepted this any given field were often unaware of offer immediately and soon was in his achievements in other disciplines. India as head of the Mysore Electrical Born a Polish Jew in Warsaw in 1901, Industries, Ltd. Frydman learned Russian, German, It was during this period of the Polish and Hebrew in school until he early thirties that he met Gandhiji and migrated to Paris to take up study at began to visit Wardha. Frydman made the Sorbonne, where he learned French use of his engineering genius to help and English in order to complete his the Mahatma create several new types

Direct Path 13 of charkha (spinning wheel), in the In 1937, after meeting the son of hope of finding the most efficient and the Maharaja of Aundh, Apa Pant, and economical spinning wheel for India. bringing him to Bhagavan, Frydman was It was Gandhi who gave Frydman the invited to visit Pant’s princely home and name Bharatananda (after Frydman took meet his father, the Maharaja. Once there, sannyas), the name by which he was in the spirit of the Gandhian revolution known in Gandhian circles. underway in India, the three decided that In September 1935, Frydman came the Maharaja would hand his kingdom to Tiruvannamalai to meet Bhagavan over to the people, with Frydman acting for the first time. Immediately taken as provisional administrator. In 1938 with Bhagavan, he became a regular Frydman drafted a declaration which visitor and even took up residence in the Maharaja and his son presented to the Ashram for three years. Many of Gandhi in Wardha. Based on this, the the questions published in Maharshi’s Mahatma drew up a new constitution Gospel (some of which also appear for Aundh, effectively handing over the in Talks with Sri Ramana Maharshi) rule of the state to its residents in 1939. were posed by Frydman directly, and Bhagavan seems to have delighted in Part two Frydman’s queries, born of a penetrating In 1935, after Maurice Frydman had insight into the teaching. first met Bhagavan, K. Ramaswamy It was also during this period that a immediately noticed a change in him. number of the younger Ashram inmates For example, he started to dress more such as T. K. Sundaresa Iyer’s son simply, began to share his food with joined Frydman to work in his firm at his workers and ate his own food Bangalore. On Saturdays, Frydman with little concern for taste. Frydman would come to the Ashram and go back told Ramaswamy that it was all due to Bangalore the following day in his to Bhagavan’s influence and invited jeep along with the Ashram youngsters him to come with him on one of his who were working with him. When once week-end visits to Ramanasramam. asked why he spent so much money on Indeed, Frydman began to encourage weekly (instead of monthly) visits, he others to experience the marvel that replied: “What to do? My battery can was Bhagavan, and Ramaswamy, for only last a week, then it dries up. I have his own part, having availed himself to come to Bhagavan to get it recharged!” of Frydman’s invitation, became a

14 August - October 2020 lifelong devotee of Bhagavan. Maurice Frydman that formalised these Soon after returning after four years three men’s ideas for a decentralised at Oxford, Prince Apa B. Pant first democracy in Aundh, a decision that, met Maurice Frydman at his electrical while winning favour neither with plant in Bangalore. The two quickly the British nor with the feudal rulers became friends and Frydman took of nearby states who were content Pant to Tiruvannamalai for his first to maintain their imperial reign, darshan of Bhagavan in what would nevertheless, received Gandhiji’s prove to be a life-changing moment imprimatur. Soon enough, Maurice for Pant. found himself sitting in a mud hut face to face with the Mahatma who Later the prince made an appeal lightheartedly addressed him saying: to Sir Mirza Ismail, the Dewan of “So you have caught hold of the poor Mysore, who had hired Frydman in Raja of Aundh now and left the rich Paris to manage his factory, asking if one in Mysore to his destiny?” he would be willing to “loan” Maurice After returning from the meeting to him for six months to assist his with Gandhiji, Frydman struck out father in working out a plan for the on foot through the wilderness of villagers of Aundh. Sir Mirza refused Aundh, visiting each of its 75 villages, the request. But not long after this, and setting up a ‘headquarters’ Maurice turned up in Aundh anyway, without even as much as a straw hut. with his ‘clothes at the end of a stick’, According to Apa Pant, Frydman saying, “Sir Mirza cannot dictate to relied on the scant shade of a single me. I am nobody’s slave. I have left acacia tree to protect him from the sun Mysore and come to stay with you in the extremely inhospitable climate permanently. Let’s get to work!” of Western Maharashtra, where Appealing to the Gandhian temperatures sometimes reached sensibilities of Apa Pant’s father, the 120° F. On winter nights when the Raja of Aundh, Frydman asked: “Raja thermometer plummeted to 20° F, Saheb, why don’t you go and make Frydman relied on bamboo matting a declaration to and coarsely woven wool blankets that you are giving all your power to for warmth. For the next three years, the people because it will help in the in his capacity as both a tapasvin freedom struggle?” (ascetic monk) and acting Dewan of As it turned out, it was the pen of Aundh, Frydman implemented his

Direct Path 15 decisions from this barren locale. At sacred texts (including the Bhagavad the outset, Frydman compelled the Gita, Mahabharataand Ramayana) as Raja to abolish capital punishment well as contemporary Indian poetry in the State, and when the Swaraj and literature from Sanskrit and other Constitution of Aundh became law in Indian languages. They also translated 1939, Frydman set about establishing the great Polish poets into English and the first ever “Free Prison” in India. Indian languages. Swatantrapur or “City of the Free” It was during this period that was made up of the most ‘dangerous’ Frydman and Umadevi successfully of Aundh’s prison convicts, who secured the release of a large number were allowed to bring their families of Polish orphans who had been with them during their parole. These displaced by the Soviet annexation “free” citizens dug a deep well and of Eastern Poland in 1939, and struck sweet water in the sandy soil subsequently interned in Siberia. of this otherwise waterless terrain. Through the efforts of these two So extraordinary was the find that expatriate Poles, thousands of Polish hundreds of villagers from distant internees made their way from Siberia villages came by foot to behold through Iran to India before being firsthand the miracle brought forth repatriated to Poland. (See Day by by this unusual foreigner in ochre Day, 11-10-46, where Umadevi visits robes. As it was, Swatantrapur would Bhagavan with 25 girls from the camp continue to survive long after Frydman where 5,000 Polish refugees were had moved on to other projects. stationed in Kolhapur State). Around this time, Frydman met The translations done for the Umadevi, the Ramana devotee who Polish-Indian library, having overtly appears in Talks (see Talks no.s 278 religious themes, would have been and 450). Born in illegal in communist Poland. Thus St. Petersberg and of aristocratic Polish the books had to be smuggled into the parentage, Umadevi was a writer, country, a task that was accomplished translator and social activist who had chiefly through these Polish orphans come to India a couple of years before and prisoners of war at the time of Frydman. The two cooperatively their repatriation in the mid to late established the Polish-Indian Library 1940s. Frydman’s letters were key in Madras and took up the task of in securing the release of his Polish translating into Polish some fifty compatriots, an exercise in statecraft

16 August - October 2020 that would later prove to be of great acres of land for the first of the consequence for a much larger group Tibetan exile settlements. In time, of refugees — those fleeing Tibet. Frydman and Umadevi would help In 1959 with the Chinese invasion establish four other sites, among of Tibet, some 100,000 people began them the Dalai Lama’s home-in-exile to pour into India, among them the at Dharmashala, where Umadevi Dalai Lama and the Tibetan clergy. helped to organize schools and a social Nehru was at a loss as to what to do for infrastructure. the refugees. Relations between India The historical significance of these and China were at a breaking point and efforts can hardly be overstated, given, settling the refugees near the Indo- on the one hand, Beijing’s intolerance Tibetan border was out of the question, of religious life in Tibet during the given the number of spies in the area. decades that followed, and, on the Openly inviting the Tibetans to remain other, the democratic liberties — such in India would further complicate as freedom of speech — that life in the hostile Indo-Chinese relations. India afforded the exiled Tibetan Seeing the plight of the homeless, clerics and scholars, in both voicing penniless Tibetans, Frydman drafted a the concerns of a displaced people as letter to Nehru and carried it to Delhi. well as disseminating Tibetan cultural He then sat in the Prime Minister’s and religious thought for the benefit office until the latter agreed to write of posterity — a cultural legacy that appeals to various state governments might have otherwise been lost to the for grants of land. With these letters, outside world. Frydman travelled for two long years around the whole of India seeking suitable sites for the stateless Tibetans. In 1960, the Government of Mysore (now the State of Karnataka) granted 3,000

Direct Path 17 Part three laughter, Mr. Frydman addressed Maurice Frydman reached the Maharshi and said, “Yes, now 5 Ramanasramam just six months after I understand.” arriving in India. This first visit of Though somewhat shy by three days began with his coming nature, Frydman mustered the before Bhagavan in the hall, his hat in courage to speak up in the hall hand and his shoes on, not having yet and even from the first days, a learned the local customs. Already on congenial familiarity developed this first day he seemed eager to learn between him and Bhagavan. A from Bhagavan and asked why there devotee narrates the following should be illusion if the individual humorous anecdote: soul is identical with the Supreme. Once Maurice Frydman A devotee recounts the details of the appeared in the Hall with a huge conversation: glass of fruit juice and offered Bhagavan gave him the usual it to Bhagavan. Bhagavan said: answer and then began to chew “There’s not enough”. Thinking betel leaves. In the meantime, that Bhagavan wanted more juice Mr. Frydman was ruminating and, for himself, Frydman said, “Please with dramatic gestures, wanted drink this and I will get you to know why the ego should not more.” “Good, will you give be cut down at one stroke and everyone in the hall a big glass destroyed so as to gain Supreme of juice just like this?” Frydman Bliss. The Maharshi stopped responded, “They don’t need it.” chewing his betel leaves long “Neither do I,” came Bhagavan’s enough to smile and then broke response. Frydman persisted, out into laughter and asked the “But, you’re so pale!” Bhagavan questioner to hold out his ego so replied, “You are much paler than that the Maharshi could strike I, so you must drink it yourself!” it down. Everyone in the Hall Everybody laughed. The pale- laughed including Mr. Frydman, faced Frydman took the words and at the conclusion of the of the Master literally, went to a

5 Mountain Path, April 1981, p. 69. 6 Mountain Path, ‘Kinder Far than One’s Own Mother—Ramana’, V. Ganesan, January 1985, p. 32.

18 August - October 2020 corner and drank the full glass of Bharatananda (‘Bliss of India’), an juice all by himself!”6 acknowledgement of Frydman’s love It was during the years of residence for his adopted country in a time of at the Ashram that Frydman began struggle. But as the manager of a large recording Bhagavan’s responses manufacturing firm, Frydman had to devotees’ inquiries. It is these difficulties winning over his superiors exchanges that would eventually form to his newly acquired renunciate the content of Maharshi’s Gospel and status. The conflict of interest it even parts of Talks. Frydman was one seemed to pose was made more of Bhagavan’s favourite interlocutors palpable when Frydman started his and, once someone commented to begging rounds in the evenings, often Bhagavan on the brilliance of his to the very households of his own questions in the hall, Bhagavan employees. Apa Pant writes: replied that Frydman didn’t pose When it was reported to Sir his questions for his own benefit Mirza Ismail that his brilliant but for the sake of others. Such was engineer-director had shaved his Bhagavan’s estimation of Frydman’s head and taken sannyas, went to selfless service. work in saffron robes, begged for Meeting Bhagavan engendered in his daily bread and gave away all Frydman the determination to change his wages (Rs. 3,000 per month) his life and to take up the spiritual to the poor and needy, the Grand path in all seriousness. He begged Vizier was furious. He sent for Bhagavan to give him diksha “that Mr. Frydman” to remind him but Bhagavan, in his customary way, that he was hired as an engineer, refused the request: “I have no ochre not as a sannyasi and forbade him robes for you, Sir, and you do not henceforth to wear ochre robes. need any!”7 But Frydman, for the time Maurice offered his resignation being, missed the profound wisdom on the spot, saying that how in Bhagavan’s words and carried and what he ate or wore was a through with his decision, taking personal matter, and that he must sannyas from in the be free to follow his own way of late 1930s. When he subsequently met life so long as he satisfied those Gandhiji, the latter began calling him concerned with the quality of his

7 Mountain Path, ‘Maurice Frydman’, Apa Pant, Aradhana 1991, p. 35.

Direct Path 19 work as engineer and manager. A that his son would become a rabbi. compromise was finally reached; The boy’s intellectual gifts were Maurice would have to wear evident from an early age. His facility European or Mysore dress only for rapid learning was remarkable and 8 when VIPs visited the factory. he mastered the Cyrillic, Roman and In time, Frydman began to reassess Hebrew alphabets and became fluent the outward aspect of sannyas and in Russian, Polish, French, English the attachments that can form around and Hebrew before the age of ten. such identities. Perhaps recalling Poland, at this time, was occupied Bhagavan’s earlier refusal to give him by Russia and the Jews of Krakow robes, Frydman decided to resume suffered persecution under Tsarist wearing normal dress, maintaining rule. Racial intolerance forbade Jewish inwardly the spirit of monastic boys to enter the Russian school in renunciation and selfless service, Krakow. But Maurice’s exceptional while outwardly blending in with the abilities were recognized by his crowd. But from this time onward teachers. Having stood first among Frydman refused to accept his monthly 500 boys in his high school final salary, even though the management examinations, he sat for the Central insisted on holding the unretrieved Scholarship Examination and got funds in escrow for him till a later 95%, standing first in all of Poland. He date. When Frydman left the factory then received a state scholarship and for good, he still refused to accept the took a course in electrical engineering. accumulated back-pay, which was by By the age of 20 he had about 100 then considerable, and had the money patents to his name for his electrical divided up and distributed among and mechanical inventions, among workers at the factory. them, his “talking book”. Soon he was picked up by laboratories and research Part four institutes, and by 1925 had already Born around 1900, Maurice travelled much of Europe, working in Frydman was the eldest son of a poor German, Dutch and Danish industrial Jewish family living in the ghetto of establishments. Krakow. His devout father worked in At the age of 25, however, what was the synagogue and had always hoped to be his life-long urge came rushing

8 The Mountain Path, Aradhana, 1991, p. 32.

20 August - October 2020 to the fore: to “see God”. He had was soon decided that Frydman would studied the Talmud and other Jewish come to India. scriptures, yet Judaism did not satisfy It was in India that his spiritual his incisive, non-dogmatic mind. longing truly awakened. His He converted to Russian Orthodoxy explorations led him around the and became a monk, retreating to a subcontinent to meet with the great solitary monastery in the Carpathian teachers of the day, and finally, at mountains in southern Poland. One Bhagavan’s feet, to a three-year stay day “Satan” tempted him to jump over at Ramanasramam. a mighty waterfall to “prove his faith”. After Bhagavan’s Mahanirvana, He leapt from the 100-foot precipice. Maurice involved himself in various But as providence would have it, he undertakings around the country. By was uninjured owing to some shrubs in 1970 he was living in and which his cassock fortunately became sitting with Nisargadatta Maharaj. entangled. Among other things, he translated and By 1926 he was tired of orthodox edited recorded talks with Nisargadatta dogmas and found his way to the Maharaj that were published under the Theosophical Society where he met title and soon became a and J. Krishnamurti. In modern advaitic classic. 1928, when he was ready to emigrate In 1976, towards the end of his to France in search of a job and “new life when he was sick and mostly adventures”, he saw an advertisement bed-ridden in his flat in Mumbai, an in the Paris Soir about a new electrical unknown woman turned up at his door. factory being started on the outskirts She introduced herself, explaining of the city. He applied and was that she was a registered nurse and immediately hired; by 1934 he had that she had been instructed by a man become the plant’s General Manager. in a dream to come and offer nursing In 1935 Sir Mirza Ismail, the care to Maurice. The dream had been Dewan of Mysore, was touring Europe repeated and when she had the dream in search of engineering/managerial the third time, she decided to act on talent for the projected Government it, mustering up the courage to come Electrical Factory in Bangalore. When knocking. Though taken aback by her he met Maurice at his Paris factory, the story, Maurice was won over by her two immediately struck a chord and it sincerity and granted her entrance to

Direct Path 21 his flat. After entering, her eyes landed make him do anything that he didn’t on a photo on the wall of one whose want to do! For Maurice’s part, he only name she had yet to learn. Seeing said, ‘Apa, who is dying?’ the photo of Bhagavan, the nurse “The next day he drove everyone exclaimed, “That’s the man who came out of the room, ordering them to to me in my dream!”9 leave him alone with me. Then he said, Of Maurice’s final days, Apa Pant ‘Apa, I hear the music, I see the bright had the following to say: “One day light. Who dies? No one is dying. This I received a phone call: ‘The sage is diseased body is keeping me away dying’, whispered a soft, sad voice from that harmony and beauty. Do over the trunk phone from Bombay. not let them keep me in this body. Go ‘He is asking for you. Come as soon now in peace.’ as you can.’ “The next day as Sri Nisargadatta “So my wife and I rushed, with Maharaj and we sat at his bedside, he Avalokita our youngest, Maurice’s quietly breathed his last three breaths favourite. When we arrived, Hilla uttering these soft simple words — Petit — an elderly Parsi friend, ‘Hari Om!’”10 n who helped care for Maurice, and [We thank Michael Highburger her adopted daughter, Babulal, as for this brilliant informative article well as the doctors and the nurse all on Maurice Frydman. It is indeed complained that Maurice was refusing a privilege to publish such well to eat or take his medicine. Hilla and researched article. Do reach out to Babulal were in tears. They implored Michael highburger at mhighburger@ me to ‘make’ Maurice eat and take gmail.com for sharing your comments his medicine, as if anyone could ever on this article.]

9 This anecdote is related by Ashram President, V. S. Ramanan. See also, Moments Remembered, p. 123. 10 This account is adapted from Mountain Path, 1991 pp. 31-6, 125-8. Talk 57 Sri Bhagavan said that sushumna is the name mostly mentioned in scrip- tures. Other names also occur; e.g., para, atma, amrita. It is also stated that sushumna becomes leena (merged in para). So it may be said that para is the terminology of jnana, whereas sushumna is that of Yoga.

22 August - October 2020 Sacred Arunachala M Balaji Prasad

Oh Arunachala The wondrous mountain of mystic fire Through its five peaks Emanates wild and consistent spiritual force That burns the cyclicality of birth and death Identified with the here and now A reality Many come and reign In deep reclusion With unpopulated path Leading to self Experience of something Mysterious and awe-inspiring Transmutes one Into Interior realization I circumambulate around your nest Henceforth my mind can merge Into tranquil rest And emptiness Ignite my heart That throbs with Your sacred drumbeat. n [e-mail:[email protected]]

Direct Path 23 Embracing Challenges Kanta Ramchandani

t was the summer of 1990. I was ration that had led me to spend years in on the hospital bed, just out of spiritual study, prayer, and meditation. Isurgery for removing the tumor I genuinely believe that in this adver- on my left thigh. As I opened my sity, my past spiritual effort surfaced eyes and met the stricken expression naturally to grant me strength. on the faces of my family members, To get back to my story, I under- I understood that the doctor’s verdict went grueling sessions of chemo- was ‘malignancy’. therapy and radiation which removed I was 58 years old and looking for- my tumor. During this harsh treatment, ward to retirement from service soon. I remained in good humor throughout. I had plans in my mind to travel. Also, I remember when, as a result of the to do service at Sathya Sai Baba’s therapy, one fine morning I discovered ashram at Puttaparthy where I had most of my hair on my pillow. I found already been allotted a flat. With one this sight so hilarious that I called up blow, many dreams were broken and my friend and joked about it only to plans shattered. Strangely though, I find a shocked silence followed by the felt no distress at that moment, only a words: “Kanta you are laughing about calm acceptance of the situation. In my it!” After the treatment the tumor humble understanding, this resulted receded, and I moved about normally from my long-standing spiritual aspi- for the next three years, but with a

24 August - October 2020 slight limp. simple everyday activities like bathing Then came the big challenge! and dressing, or to pick up and keep The nasty tumor returned and I things while hands gripped crutches. was bluntly told by the doctor that The placement of furniture had to be if I wished to live I would have to changed to allow easy access to items forego my left leg completely. This of daily use that required minimum did frighten me initially, but I soon movement. For improving safety, realized that the best course of action grab bars had to be installed wher- was to resign to God with full trust. ever needed. All this and many more The amputation of my limb took place changes were gradually accomplished. in March 1995. To the relief of family To start with, it seemed that I would and friends, I remained in good hu- now be living with little scope for mor, while spending a month or so in activity. But here I am at 88 report- the hospital. I remember, as per their ing that I have lived a peaceful and policy, the authorities sent a counsellor contented life, undertaking various to help me cope emotionally with the homebound activities like helping stu- trauma of amputation. The lady left dents with studies, contributing to the within 10 minutes saying, “My dear housing society work, and, most hap- girl you don’t need counselling”. She pily, sharing spiritual thoughts from apparently found me in good spirit, time to time with those interested. I discussing with her some ideas from may mention here that I live alone ’s book which I had in my flat on the st1 floor, while my been reading before she came in. Thus, brother’s and sister’s families stay on the month sped by easily with prayers, the 3rd floor. The remaining members books and jocularity with the doctors, of the family also live close by and I who visited daily. Finally, I was back say, with gratitude, that I have had all home in a new physical avatar. the needed support from these dear Ever since, for almost a quar- souls. I have had my share of outings, ter-century now, I have lived with including outstation ones with their crutches, wheelchairs, walkers, and help. I feel truly blessed with this more. I realized early that life was all divine bounty in my life. about taking challenges and develop- Now let me talk a little of the won- ing one’s abilities en route. A new drous happenings that have come my way had to be learned to navigate way on this journey of 25 years. I have

Direct Path 25 experienced about a dozen falls so far, temper. One learns to remain pointed some of them quite nasty, but none led towards the eternal, living life with as to a fracture. There have been many much detachment as possible. other moments when unexpected help The question often arises in the arrived suddenly to rescue me from minds of people whether there is any tricky situations. Of course, many will real gain or bliss in going inwards. see these as mere coincidences, but They wish to know what is the hap- for me, it has been a steady stream of piness and contentment that one can miracles bestowed by the Almighty. hope to get from this struggle to I have been asked why I did not opt transcend the contradictions of life for an artificial limb. Well, I did try, and touch the eternal. The answer but I was not destined for it. This was that would readily come to my mind because the amputation extended up would be that prayer and meditation to my pelvis, making it impossible to help the aspirant develop inner joy and create a stump to fit an artificial limb. peace. This in turn, gives the capacity Friends, if we reflect on the effect to disregard suffering, which becomes that misfortune has on the people instead the blessedness of the experi- experiencing it, we find that, usually, ence of God. No more is God an empty a person does not learn from the suf- concept as he becomes more and more fering. Hit by misfortunes, he cries real. God is now joyfully included in helplessly for some time and then every activity, realizing the truth that tries to laugh and dance, getting back it is he who is motivating, guiding and to worldly pleasures. For a spiritual protecting at every step. One learns seeker, on the other hand, suffering be- that whenever faced with an insoluble comes a door to spiritual growth. This problem, the wisest course of action is frustration itself becomes an occasion to surrender to God with full faith, for to withdraw the mind from the exter- is he not the most capable, compas- nal world and go deeper internally. sionate, and all-wise force running The spiritual aspirant learns to face the Universe. suffering with the right attitude and Friends, with my own life experi- as a means to a higher end. From suf- ence, I am convinced that such a God fering is born the conviction of life’s is within our grasp, ready to offer fickleness. Also is born strength, the all help and protection if we only power of judgment, and calmness of remember to turn to him with confi-

26 August - October 2020 dence. When we are traveling down With God endless hope a particular road, suddenly, we may Without God hopeless end. find our way blocked. It may be God Finally, let me share the inspiring saying, “I cannot let you go further words of St. Teresa of Avila from her that way”. But he may also be saying poems: “I have another way for you”. God’s Possessing God way never comes to a dead end. He Naught does one lack may change our direction but there is Alone God suffices. n always a door open for us. [We thank Smt. Kanta Ramchandani Cherishing such thoughts, we can for her incredible personal story about surely live our lives in joy and peace her journey. It is truly inspiring to wit- notwithstanding challenges, exactly ness such grace in the face of adversity. like a child holding the mother’s hand Please feel free to reach out to her close in the carefree awareness of full pro- relative Sonalini (sonalinim@hotmail. tection and love. Bhagwan Sri Satya com), if you wish to share any com- Sai Baba gives us the uplifting motto: ments with her.]

Talk 161 An elderly man from Ananthapur, after hearing the Vedas recited in the hall, stood up and asked: “It is said that the non-Brahmins should not hear the recital of the Vedas.” M.: Mind your business. Take care of what you came here for. Why do you waste your time in these matters? “I heard the recital,” you say. “Who is that ‘I’? Without knowing the ‘I’ you are using the word. If its significance be known there will be no doubt. Find the ‘I’ first and you may afterwards speak of other matters.” Continuing, Sri Bhagavan said: “The smritis say something. They are not appro- priate now. I will reform the world, rewrite the smritis.” Saying so, people are cutting capers in the world from time immemorial. Such reformers have come and gone; but the ancient smritis still stand. Why waste time over such matters? Let each one mind his business. All will be well.

Direct Path 27 Maun – A Spiritual Sadhana Virender Kumar

apas is a practice of self-con- Sanyasa results in becoming free from trol; it is mostly self-denial desires and thoughts, also known as T or curbing of one’s urges. It Samadhi. In this current article, we takes a lot of self-control to garner, will mainly focus on the practice of conserve, and use one’s energy for Maun. achieving our spiritual objective. The Thought flow or mental activity is practice of Tapas (self-control) is said strongly related to one’s state of being. to be of three types: shareera (body), As is the state of our mind, so are we. vani (speech), or man (mind). Further- Vani is the first perceptible expression more, it should be noted that Tapas is of our thought world, and if we bring not just self-inflicted painful discipline it under control, then our thoughts and but is in reality a thoughtful process our being can be molded towards more taken up for attaining Maun. happiness. Maun sadhana, if practiced, Besides Maun, other methods for can help us achieve not only discipline self-control are Tyaga and Sanyasa. but also the inherent potentialities of Tyaga is duty-driven action without at- the human mind. Vani Tapas reins tachment to a specific outcome. Thus, our action and stores our energies for Tyaga is giving up attachment to the steady future use. outcome, while Sanyasa is giving up Mental peace and quietude achieved or tyaga of all desire-prompted action. by Maun practice can be used for the

28 August - October 2020 dual purpose of meditation or silent and action. In a peaceful and happy work. Mahatma Gandhi was a great person, thought, speech, and action advocate of Maun and practiced it will have commensurate qualities. very effectively in personal and public Maun or control of speech gradually life. Bhagavan Ramana Maharshi was integrates all three actions and makes also an epitome of quietude, and even the practitioner attain dhyana in the in silence, he could read, answer and long term. In fact, the practitioner satisfy a seeker by a mere glance. should put in effort to attain dhyana Is Maun sadhana practical in the while practicing Maun. hustle-bustle of the life of a house- The best ways to practice Maun to holder? Possibly or possibly not. But ingrain peace and serenity in oneself we should deeply introspect when one are: should speak and when keep Maun, a) Staying focussed on the work at what one should speak, and how one hand in meditative silence should speak, while at the same time b) When not engaged in work, prac- being effective and at peace . tice dhyana on Self or Atman. Bhagavan Krishna says, in chapter But such practice, in reality, is 17.14 to 17.16 of Gita that one should easier said than done. If we forcibly speak only what is a) self observed/ impose Maun on a chaotic mind, it experienced truth; b) beneficial to will actively rebel against our efforts. other(s); c) spoken softly & sweetly. In some circumstances, it may just If these three conditions are not satis- lead to temporary suppression. Often, fied then it is better to keepMaun . We these suppressed tendencies can erupt should engage in active listening and like a latent volcano at a later time, give up talking ill of others, engaging causing great harm. When practicing in idle gossip, offering unsolicited Maun, if a strong distraction bubbles advice, and speaking out of turn. up in us then one should engage it Bhagavan Krishna says, in chapter with our intellect to ward it off with 17.17 to 17.19 of Gita, that guna is of jnana (self-enquiry). Further, Karma three types: Satva, Rajas, and Tamas. yoga (selfless Seva) and Bhakti yoga Furthermore, their karma outcomes (devotion) can also help the devotee are also of three types: intent, spirit gain strength for Maun. and practice. Thus, guna outcomes Maun sadhana not only quietens are also expressed in thought, speech, the mind, but also helps it engage in

Direct Path 29 the task at hand with greater focus lead us to Ishwara. Ishwara is karma and satisfaction. Maun sadhana quells Phall-datta, with the power to convert distractions and thus results in reduced this seed to fruit as per the law of anxiety, finally dissolving our false nature. Man and God are partners in self-identity. We all have a certain jagat, and nothing happens without freedom of choice in thought, speech, the other. As man proposes, so He and action. We can sow the seeds and disposes. n nourish the saplings of karma which [e-mail:[email protected]]

Talk 168 It was mentioned to Sri Bhagavan that a Self-realised being needs no food, etc. M.: You understand according to your state only.

Talk 173 D.: Lord, how can the grip of the ego be slackened? M.: By not adding new vasanas to it. D.: Any amount of japa has not slackened the grip! M.: How so! It will duly slacken and vanish.

Talk 179 Mr. Frydman had asked Swami Ramdas something, to which he replied that there would be no more births for himself. The engineer had pointed out there should be no anxiety regarding rebirth. There will be the same Rama, the same Ramdas, the same search for Rama and the same bliss of realisation. What objection could be there for the repetition of this Rama-Lila? Ramdas had admitted that there could be no objection, that it would be an enjoyment and a game. The engineer further said that Ramdas added that Ramdas had found Rama merged in Him and happy in that union. They are the same, still there was Ramdas, there was Rama, there was the union, there was the Bliss. That is eternal. Saying it, he asked what Sri Bhagavan would say to it. M.: It is all as true as the present events.

30 August - October 2020 Glimpses Rupa Anand

Come, sit by my side in the verandah, overlooking the verdant green, comfortable and easy. just sit and do nothing, abandon thought and wish worry away. delete lists and drop all agendas. not imagine at all. cancel purpose and expunge all goals. see what happens - the whistling magpie, the flit of the butterfly, the flutter of doves, the yellow marigolds,

Direct Path 31 the movement of leaves, a hibiscus in full bloom, the humming of bees, the clouds overhead, the fragrance of frangipani, appear painted upon the inescapable screen of tranquility. all is flawless. an overwhelming aura of quiet stillness seems to come upon me- unasked and unaided, talking, caressing, saying - this is It – this is ‘what I am’ - intense and enigmatic, touching the very core of my Existence. the ‘who I am’ retreats into petty oblivion, allowing all to be, exactly as it is. but alas! the ‘who I am’ makes a u-turn - bombarding, jolting, rattling the cage. yelling: “look at me, acknowledge me, listen to me, let me run your life.” I smile, sigh, ignore it and try to abide in that Self Knowledge that I am totally free. n [e-mail:[email protected]]

32 August - October 2020 The Essential Teachings of Sri Ramana Michael James

ri Ramana’s teachings are However, though it is clear and actually very simple, and can certain that I am, it is not at all clear Stherefore be expressed in just a or certain what I am, because we now few words, but our minds are compli- experience a body and mind as ‘I’, cated, so sometimes many words are yet we have good reason to doubt necessary in order to unravel all our whether either this body or this mind complex beliefs and ideas and to arrive is actually ‘I’. at the simple core: ‘I am’. Though we now experience this ‘I’ is the core of our experience body as ‘I’, in dream we experience (since whatever we experience is ex- some other (mind-created) body as ‘I’. perienced only by ‘I’), and is also the Therefore in dream we experience ‘I’ core of his teachings. Everything that but we do not experience our waking we experience could be an illusion, body, so this body and ‘I’ cannot be and everything that we believe could identical. If this body was actually ‘I’, be mistaken, so it is necessary for us we could not experience ‘I’ when we to doubt everything, but the only thing do not experience this body. we cannot reasonably doubt is ‘I am’, In both waking and dream we ex- because in order to experience any- perience our thinking mind as ‘I’, but thing, to believe anything or to doubt in dreamless sleep we do not experi- anything I must exist. ence this mind at all. But though the

Direct Path 33 mind disappears in sleep, we are able aware of any gap between each suc- to experience its absence then, so we cessive state of waking or dream. But must exist and be aware of our exis- we are aware that sometimes there is tence in sleep in order to experience a gap that we call sleep, in which we the absence of the mind or anything experience neither waking nor dream. else in that state. We do not merely infer the existence Though we generally believe that of this third state, sleep, but actually we are not aware of anything in sleep, experience it, and that is why we are it would be more accurate to say that able to say after waking from a period we are aware of nothing. The differ- of deep sleep: ‘I slept peacefully and ence between what I mean here by ‘not had no dreams’. being aware of anything’ and ‘being Why it is important to understand aware of nothing’ can be illustrated that we do actually experience sleep, by the following analogy: if a totally even though sleep is a state that is blind person and a normally sighted completely devoid of any knowledge person were both in a completely dark of multiplicity or otherness, is that room, the blind person would not see our experience of sleep illustrates the anything, and hence he or she would fact that we do experience ‘I’ in the not be able to recognise that there is absence of the mind. Therefore the no light there. The normally sighted mind cannot be what I actually am. person, on the other hand, would see The only experience that exists in nothing, and hence he or she would all these three states is ‘I am’. It is I be able to recognise the absence of who am now experiencing this wak- light. The fact that we are able to ing state; it was I who experienced recognise the absence of any experi- dream; and it was I who experienced ence of anything other than ‘I’ in sleep the absence of both waking and dream clearly indicates that we exist in sleep in deep sleep. Therefore ‘I’ is distinct to experience that absence or void. from anything else that we experience The fact that we do actually experi- in any of these three states. ence sleep can also be demonstrated in Once we have understood this, it other ways. For example, if we did not should be clear to us that our pres- experience sleep, we would be aware ent experience of ‘I’ is confused and of experiencing only two states, wak- unclear, because we now experience ing and dream, and we would not be this transitory body and mind as ‘I’.

34 August - October 2020 Therefore though we know for certain to start investigating what we actually that I am, we do not know for certain are. However, people approach this what I am, and hence it is necessary teaching from different standpoints, for us to investigate this ‘I’ in order to and each person has their own pre- ascertain what it actually is. conceived ideas, beliefs and values, In order to experience ‘I’ as it and they ask a wide variety of different questions, so this same teaching can be actually is, we need to experience it expressed in different ways to suit the clearly in complete isolation from needs of each person. everything else. And the only way to This is why so many words have isolate ‘I’ is to focus our entire atten- been written and spoken by me and tion on it, thereby withdrawing our others on the teachings of Sri Ramana, attention from everything else. This but whatever may be written or said is the practice of ātma-vicāra (self- about them (provided of course that investigation), which Sri Ramana it does accurately represent what he taught us as being the only means by actually taught), it should all focus which we can experience what this ‘I’ on, lead back to and boil down to the actually is (which is why he also called simple and compelling need for each this practice ‘investigating who am I’). of us to investigate and experience This is the sum and substance of what ‘I’ actually is. n Sri Ramana’s teachings, and is all [e-mail:michael@happinessofbeing. that we need to understand in order com]

Talk 207 Deep sleep is only the state of non-duality. Can the difference be- tween the individual and Universal souls persist there? Sleep implies forgetfulness of all differences: This alone constitutes happiness. See how carefully people prepare their beds to gain that happiness. Soft cushions, pillows and all the rest are meant to induce sound sleep, that is to say to end wakefulness. And yet the soft bed, etc., are of no use in the state of deep sleep itself. The implication is that all efforts are meant only to end ignorance. They have no use after realisation.

Direct Path 35 Extract from Maurice Frydman’s poetry

I am at the end of the tether and can’t break the cord All my going ahead is a deceitful dream, All my thinking not true, all my feeling not pure, All my doing not right, all my living not clear. I am tied to myself by myself through myself, The knot out of reach, I am in your hands. There is a Heart and a mind, and a body and soul Waiting for you. You will come when you choose, And whatever you like you are welcome to do. n

Source: ‘Face to Face with Sri Ramana Maharshi’ – by Laxmi Narain – (Sri Ramana Kendram, Hyderabad)

36 August - October 2020 Advent Day Celebration Marie Elangovan

nder the initiative of Shri Anuraag Sunder, Secretary, Ramana Kendra, UAdvent day was organized for devotees as an online event on 1st Septem- ber. Several devotees joined the event via Zoom, receiving Bhagavan Ramana’s grace through the darshan of his portrait, beautifully decorated with a garland and flower offerings. The familiar sight of our devout Manager Shri Nara- yanan performing puja before Bhagavan’s shrine, evoked a familiar feeling of belonging to this sacred space at Ramana Kendra. The shrine’s quietude was palpable, quickly invoking a meditative mood. The session began with an introductory address by the Kendra’s Vice-President Shri Vijay Vancheswar. He spoke of the importance to yearn for self-realisation as it was at the heart of Bhagavan’s own experience. He explained the significance of Advent for all Ramana devotees, as it was on this day, in 1896, that Bhagavan Ramana set foot on Tiruvannamalai, the sacred abode of Lord Shiva. As a young lad, Venkatramana realised that his father was Lord Arunachala and following His divine will, he travelled to Tiruvannamalai and stayed there for 54 unbroken years till his Mahaparinirvana in 1950. Shri Vancheswar provided thoughtful insights on how we could observe this special day. He said, ‘To my mind, on this day we need to reinforce our faith, belief and practice in the words of Shri Bhagavan Ramana, keeping our attention centered on the Self. We all know the difference between a home and Direct Path 37 a house. In the phenomenal world, what we call home is our own house but in the context of Bhagavan Ramana, our real home is within us, the most sacred place of our Being’. Bhagavan’s Tamil words for this are: ‘Vandha Vazhiyileye Thirumbhipo’ which means: ‘Retrace your path from the path you came from’ or simply put, ‘Go back to the place where you came from’. This place can be referred to as ‘Svasthana’, the place which gives tranquility and peace. Reiterating the spiritual significance of Advent Day, Shri Vancheswar concluded: ‘On this day, it’s important to remember that our duty in life is to focus and look within and understand who we are. We need to investigate, experience and dwell within to remain united with who we really are, thereby getting over the duality of happiness and sorrow’.

Swami Prabhudhanandaji spoke next, sharing his spiritual guidance and thoughts that have always been uplifting to devotees. He began by saying: ‘Advent Day, in my view means, when the divinity appeared on Earth in the form of Bhagavan Ramana. Although Bhagavan Ramana was born in a Brahmin family, he was free of the caste system. Therefore, he was unaffected by the sociological system not divine in essence as 'created by men'. Added Swamiji ‘We are divine, we are the Truth. To those expressing their desire to see him, Bhagavan used to say: Whatever you see, without knowing yourself, is invalid. First, look into yourself. In order to understand yourself,

38 August - October 2020 you need to discern between the Self and the non-self, the conscious identity of the Self and the form, the non-self’. Swamiji concluded his brief address by extolling the virtues of a good human being as exemplified by Bhagavan Ramana. Bhagavan worshipped as ‘Puru- shottamaya Namah’, the last name given to Bhagavan in Ramana Ashtotaram, meaning ‘The Supreme Person’. Swamiji explained the two qualities needed to be a good human being: To be capable of peaceful interaction with people and to have the wisdom for inner peace. The function continued with the rendering of a soulful bhajan composed by the great Ramana devotee, Mahalakshmi Suryanandan in praise of Bhagavan Ramana, and sung with devotion by senior devotee and classical singer, Smt. Jayanthy Aiyer. The song’s lyrics included these words: ‘The illusion that I am the body must go. Investigate ‘I am not the body’. How to get liberation? How to attain the lotus feet of Ramana? How not to get rebirth? Please Bhagavan, guide us’. Following this musical offering, Smt. Jayanthy chanted the first fourteen verses of Aksharamanamalai. An old Tamil saying states: ‘To see Chidambaram, to be born in Tiruvarur, to die in Benaras or even to think of Arunachala is to be assured of Liberation’. Calling Arunachala the spiritual Heart of the world, Bhagavan wrote, in the first verse of Aksharamanamalai: ‘Oh Arunachala, you root out the ego of those who think Arunachalam in the heart.’ The Advent Day Celebration ended with the traditional arti after which devotees were invited to meditate on Bhagavan’s radiant portrait till the ses- sion lasted. n [e-mail: [email protected]]

Talk 184 M.: To imagine Muladhara at the bottom, the Heart at the centre, or the head at the top or over all these, is all wrong. In one word, to think is not your real nature.

Direct Path 39 Letters to the Editor We have started this new segment, Letters to the Editor with the aim of relating more closely with our readers. We would truly welcome feedback and suggestions. These should be sent directly to the Editor: [email protected] with the subject line: ‘Letters to the Editor’ Dear Editor, satsangs. These served as reminders I wish to express my appreciation for attendees, and summarised points for introducing a sense of friendship for those unable to attend. During this into the Direct Path since you have time of social distancing, this online taken over. This is significantly due to Direct Path feels like a blessed lifeline. the personal explorations generously --Bharati Mirchandani shared in your editorial pieces. [Response to the issue May-July Some articles also share 2020.”] contemporary journeys on the path and convey a feeling of friendship Dear Editor, I read the article, “Meditation and and bonding among those attracted Addiction” in Direct path (Feb- to Sri Ramana. Others explore April, 2020 issue) by Neera different forms of sadhana, often Kashyap. It's really encouraging for of people no longer with us, which me to continue meditation as still communicate a freshness and the article cleared some fog of immediacy. One outstanding piece confusion in my mind. that immediately comes to mind is Thanks a lot to you and the magazine. Sharada Bhanu's Sundarar (issue May- K. A. Singh July, 2020), one of the Shaivite saints [Response to the article ‘Meditation extolled by Bhagavan; recounted and addiction’ by Neera Kashyap poetically and playfully while also published in the issue Feb-April being deeply philosophical. 2020.”] The restrained yet appropriate choice of illustrations adds to the Dear Editor, appeal of the publication. I thoroughly enjoyed your editorial Another feature that I truly on meditation. I had no idea that appreciate and now miss is the meditation stimulates the left brain or synopsis of the lectures and weekly that it is the happy side of the brain.

40 August - October 2020 I felt you were right in emphasizing that spiritual results may take time, Dear Swagat, though some benefits may materialise I was re-reading the last issue of DP quickly. Thank you for enriching my and I saw the statement that JJ had held understanding. A very good editorial a talk at Delhi Kendra. My interest was and the manner in which it has been piqued and as I scrolled down, I saw conveyed. Also, a good selection of Bharati Mirchandani's illuminating articles. summary. Thanks again. Sharada Mahalingam I went back to her piece on 'Darkness in the Time of Light' and found it [Response to the article ‘Meditation deeply moving. What an interesting benefits: a practical discussion’ by counterpoint to the article on Light by Swagat Patnaik published in the issue Geetha Ravichandran. I loved the way May-July 2020.”] Bharati had skillfully walked away Nice article this time in Direct Path. from the binary concept that darkness Nice selection. Very good editorial and is the opposite of light, and always way it has been conveyed. Keep it up. God bless you. negative while light is understood as Mahalingam always positive. Instead she posits [Response to the issue May-July a much more subtle vision where 2020.”] the dark is the hidden fullness from which light emerges. I felt the essay To the Editor, communicates a gritty courage, puts Bharati Mirchandani's article, forward the wisdom of an artist and Darkness in the Time of Light ..(May- someone who loves life, and lives and July 2020 issue) is an original view of loves with joy. looking into darkness for light. It was I liked all the little excerpts from strikingly well exemplified through Bhagavan that are used in the issue. examples that were personal, from They are not very well- known and science, from the Masters and from merit your highlighting. energy cycles of sattva, rajas and tamas. Warm regards, - Neera Kashyap Sharada Bhanu [Response to the article ‘Darkness [Response to the article ‘Darkness in the time of light’ by Bharati in the time of light’ by Bharati Mirchandani published in the issue Mirchandani published in the issue May-July 2020.”] May-July 2020.”]

Views expressed in this magazine are those of the authors and not necessarily of the Ramana Kendra Delhi. No material can be reprinted without the approval of Ramana Kendra in writing - Editor

Direct Path 41 42 August - October 2020 Direct Path 43 44 August - October 2020 “When the mind turns away from the objects, it beholds its source, consciousness. This is Self-abidance.” Ramana Maharshi (Upadesa Saram-16)

With Best Compliments from :  Rajneesh Joshi 36/75, Punjabi Bagh (West) New Delhi - 110 026

Direct Path 45 46 August - October 2020