Reflections - October November December 2014

R e f l e c t i o n s

Triumphant HappinessI have found a sea of love, an inexhaustible flood. I have opened a

treasure of spiritual knowledge. It diffuses the luster of a million suns,arisen in thy worshippers souls. Unexpectedly, without an effort, I haveheard the eternal secret; I have learned to know God. The seed of thehigh reunion has been enfolded in my own destiny. I have now beheldHim in whose sight is all goodness, a sea of happy augury, the supremepower of mystic words. I have attained Him whose name is nectar,whose nature is pure intellect free from passion. The very joy of peaceand compassion is found in this joy that accompanies the knowledge ofthe being and knowing God; this Pundalika declares: Lo! Pandhari hasunfolded the delight of infinite joy! Tuka says, O Lord of Pandhari, letme now dwell with the saints!

~ Saint Tukarama

SAT TempleOctober . November . December 2014

OM NAMO BHAGAVATE SRI RAMANAYA OM NAMAH SIVAYA

“To him who is one withthe formless Self, everythingis formless....Worship undername and form is only ameans to realize one’s absolute identity with theNameless and Formless.- Thus Spake Ramana, 3

JULY . AUGUST . SEPTEMBER special events at the SAT Temple . . .

Bhagavan blessed us with many wonderful events this summer. Devotees celebrated Guru Purnimaon July 12, followed by Sri Ramana’s Self-Realization on the 17th. During the last three days in August,devotees immersed themselves in SAT’s annual “Sri Ramana Maharshi’s Self-Realization Retreat,” endingthe quarter with Sri Ramana’s arrival at Arunachala on September 1st.

Each transcendent event included the teachings of Sri Ramana graciously expounded by Nome reveal-ing our quintessential nature. There were oceans of meditation, and each event concluded with a puja,singing, and recitations. Below are a few “reflections” from the scriptures read aloud during these events.

Guru Purnima

“The individual being which identifies its existence with

that of the life in the physical body as “I” is called the

ego. The Self, which is pure Consciousness, has no

ego-sense about it. Neither can the physical body,

which is inert in itself, have this ego-sense. Between

the two, that is, between the Self, or Pure Conscious-

ness, and the inert physical body, there arises myste-

riously the ego-sense, or “I” notion, the hybrid which is

neither of them, and this flourishes as an individual

being. This ego, or individual being, is at the root of all

that is futile and undesirable in life. Therefore, it is to

be destroyed by any possible means; then That which

ever is alone remains resplendent. This is Liberation

or Enlightenment or Self-Realization.”

– Sri Ramana, Self-Realization pamphlet.

D.: What is Guru-kripa? How does it lead to Self-Realization?

M.: Guru is the Self . . . Sometimes in his life a man becomes dissatisfied with it, and, not contentwith what he has, he seeks the satisfaction of his desires, through prayer to God, etc. His mind isgradually purified until he longs to know God, more to obtain His Grace than to satisfy his worldlydesires. Then, God’s Grace begins to manifest. God takes the form of a Guru and appears to thedevotee, teaches him the Truth and, moreover, purifies his mind by association. The devotee’smind gains strength and is then able to turn inward. By meditation, it is further purifed and it re-mains still without the least ripple. That calm Expanse is the Self.

The Guru is both external and internal. From the exterior He gives a push to the mind toturn inward; from the interior He pulls the mind towards the Self and helps in the quieting of themind. That is Guru-kripa. There is no difference between God, Guru, and the Self. – Maharshi’sGospel, VII

Glory to the Guru, of the nature of the undivided Absolute, / Who has appeared as an em-bodiment of Grace, and who has taken me into your Grace! / Glory to the supreme Guru, / Who iseminently fitted to be the rare refuge in all the varieties of worlds! / Glory to the Guru, / Who isblemishless, partless, peerless, and pervasive without a pause! / Glory to the Guru, / Who is theSupreme Siva, the higher than the highest, the Supreme Self, The Supreme Brahman! – Song ofRibhu, 44:18

Sri Ramana’s Self-Realization Celebration

Verses from “Supplement to the Forty Verses”

The body is inert like a pot. Since it has no “I”-consciousness and since, in its absence in deep

sleep, we still exist, it cannot be the “I.” Who is it, then, that produces the feeling of “I”-ness?

Where is he? In the heart-cavern of those who thus inquire and realize, the omnipresent

Arunachala Siva shines of his own accord as That-am-I consciousness. v. 10

Give up the idea that this loathsome body is the Self. Realize the eternally blissful Self. v. 12

Gifts, pendants, sacrifice, upright conduct, self-control, devotion, heaven, substance, peace, truth,

grace, silence, the Supreme State, deathless death, knowledge, renunciation, liberation, bliss —

know that all these are only severance of the “I-am-the-body” consciousness. v. 13

Those who are not learned are saved from the misfortune of those who have learning but no

humility. They are saved from the clutches of the monster of pride, as well as from the disease of

wandering thoughts and words, and from running about seeking wealth and fame. Know it is not

from one evil alone that they are saved. v.36

Who is there besides the Self? What does it matter whether one is praised or blamed? Without dif-

ferentiating between oneself and others and without swerving from one’s natural state, one should

abide as the Self. v. 38

Sri Ramana’s Self-Realization Retreat

Bearing and tending me in the world in the shape of my father and mother, Thoudidst abide in my mind, and, before I fell into the deep sea called jaganmaya andwas drowned, Thou didst draw me to Thee, Arunachala, Consciousness itself, suchis the wonder of Thy Grace!

–The Necklet of Nine Gems, v. 9

September 1st, Sri Ramana’s Arrival at Arunachala Celebration

The waters rise up from the sea as clouds, then fall as rain and run back to the seain streams; nothing can keep them from returning to their source. Likewise, thesoul rising up from Thee cannot be kept from joining Thee again, although it turnsin many eddies on its way. A bird which rises from the earth and soars into the skycan find no place of rest in mid-air, but must return again to earth. So, indeed,must all retrace their path, and, when the soul finds the way back to its source, itwill sink and be merged in Thee, O Arunachala, Thou Ocean of Bliss!

–Eight Stanzas to Sri Arunachala, v. 8

CONTENTS . . .

Letters from Sri RamanasramamThe Boundless Wisdom of Sri Ramana Maharshi 1

Temple Seva 4

Satsang, January 13, 2013, Sahaja Sthiti 5

Satsang, January 20, 2013, Egoless Existence 9

From the Ramana Way 13

Yoga Vasistha 16

From the Brahmaloka Library 17

Ever Yours in Truth (Correspondence) 19

Jewels from the SAT Temple Bookstore 20

Vasistha Mural 22

Sri Sadisvara Mandiram 23

Temple Bulletin 24

Upcoming Special Events 25

Society of Abidance in Truth (SAT Temple), 1834 Ocean St., Santa Cruz, CA 95060 USA

831.425.7287 / email: [email protected] / www.SATRamana.org

Reflections, October . November . December 2014, Copyright 2014

http://www.SATRamana.org

Ref lect ions \ SOCIETY OF ABIDANCE IN TRUTH \ OCTOBER . NOVEMBER . DECEMBER 2014 \ Page 1

FROM LETTERS FROM SRI RAMANASRAMAM

The Boundless Wisdom of Sri Ramana Maharshi

May 15, 1947(114) Suicide

This afternoon, a young man from Tiruchirapalliwrote a letter and handed it over to Bhagavan. Thegist of that letter is, that countless peoplein the country are suffering for want offood, that there is any amount of commo-tion, that we are unable to see their trou-bles, that Bhagavan must give out someplan to alleviate their suffering and thatelders like him should not remain uncon-cerned like this.

Bhagavan read it and looking at himcritically said, “Is that what you want?You say that you are suffering at the sightof their troubles. Does that mean that youyourself are all right unlike them and are happy?”“No, I am also suffering in one way or another,”said that young man. “Ah! That is the trouble. Youdo not know what is your own happiness, and yetyou are worried about others. Is it possible to makeall people similar? If all get into the palanquin, whois to carry it? If all are kings, what is the point insaying that anyone is a king? Some people will beknown as wealthy only if others are poor. A jnanican be recognized only when there are ignorantpeople. Darkness will be known only when thereis light. Happiness will be known only if there is suf-fering. Food will be tasteful only if there is hunger.Hence, help can be rendered only to the extentpossible, but if it is desired to make all peopleequally happy, that is never possible. A number ofleaders of the country are working. Some of themsay the work that has been contemplated has notbeen finished properly and so they will lecture.What for? People become leaders one after anotherand work goes on. There must be one shakti direct-ing them all. If we throw the burden on that shaktiwith the confidence that it can do what is requiredand be free from worry, things will somehow goon. Some preach against the killing of animals. Ifpeople do not listen to them, they say they will fastunto death, ‘we will commit suicide or we will give

up life.’ If one says he will commit suicide if othersdo not give up killing animals, is not suicide itself akilling of a living being? They think suicide is merelyleaving the body. Is not the body a part of the Self?Atma is always there, at all times in all places. In-stead of looking at the Self which is real and per-

manent, if one looks upon the body, etc.,as one’s own self it is suicide. What othermurder could there be than that? He whois able to see his own self by knowledgeand wisdom will not be moved by what-ever conflicts may come about. He willlook upon the sorrows and happiness ofthe world as mere acting on the stage. Inhis view the whole world is a stage. Onthat stage the same man once puts onthe dress of a king, another time of a min-ister, next a servant, washer man, barber,

and many other dresses, and acts appropriately oneach occasion but as he is conscious of his real Selfand knows that he is not any one of those whoseparts he is acting, he does not worry about the var-ious vicissitudes of life he depicts on each occasion.In the same manner, the world is a stage of Iswara.In that stage you are an actor. You may help to theextent of your ability, but you cannot make all peo-ple equal. It has not been possible in the past foranybody to do so and it will not be possible in thefuture either.” The young man said, “Because of allthis, there is no peace in this world. I am unhappyabout that.” “Look, you have come again to thepoint where you began,” Bhagavan replied. “Insteadof feeling concerned about there being no peace inthe world, it is better to inquire and find out howyou will get peace in this world. If you give up thatobjective, what is the use of worrying yourselfabout the lack of peace in the world? If one’s mindhad peace, the whole world will appear peaceful.Tell me, have you that peace?” Asked Bhagavan.That person said, “No.” “Ah! That is the thing. Youdo not have peace. You do not know how to se-cure that peace. If instead of trying to gain thatpeace, you attempt to secure a peace for the world,it is like one who has no food, asking for food him-


self which, if given, he says he will use to feed anynumber of other people. Something like the lameman who said, ‘if only someone holds me up can’tI beat up the thieves!’”

May 16, 1947(115) The Shakti That is, is One

Like the young man of yesterday, a North Indiangentleman handed over to Bhagavan a letter full ofquestions, chief among being why Bhagavan doesnot try to improve the welfare of the world. Afterreading it Bhagavan said, looking at those near,“Yesterday also we had the same type of question.It is enough if all these people preach about work-ing for the welfare of the world, first work for theirown welfare. Unable to inquire who they are andknow that, they think of reforming the world. Theymust first find out who it is that is thinking thus.They don’t do that. And they say, they will reformthe world. It is just like the story of the lame man.”

That questioner said, “Swami. How can jnanislike you sit quiet without moving? When there isstrife and turmoil in the world should they not helpin establishing peace?” Bhagavan replied, “Yes, theyshould; but how do you know that jnanis are notrendering any help? Their remaining where theyare is itself a help to the world. To all outward ap-pearances they seem to be doing nothing. Suppos-ing there is a wealthy man. In his dream he goesabout begging, works as a cooly and sweeps thestreets. When he wakes up, he realizes that he isnot that sort of person and remains dignified in thethought that he is a wealthy man. In the same man-ner, a jnani may do anything according to hisprarabdha (fate) but he remains unattached andmaintains a dignified aloofness. His shakti works inmany ways but he does not feel happy or unhappyover the success or failure of his efforts. That is be-cause he sees the world as full of Brahman and sonothing appears to him to be happy or unhappy.How can he have feelings of gratification or sorrowwhen he does not feel that he is in this body, thathe is in this man or that he is in this world? Accord-ingly, it is said: dristim jnanamayeem kritva pasyethBrahmamayam jagath, when a person gains the out-look of a jnani that very moment everything appearsto be full of Brahman. Where then is room for the

feeling I am doing? They will then realize thateverything is going on through the force of someShakti. That is all,” said Bhagavan.

Another person said, “Jnanis are said to be ca-pable of cursing and giving boons. You are sayingthat they have nothing to do. How is that?” Bhaga-van replied, “Yes. Who said they are not capable?But they do not have the feeling that they are onething and the Shakti or Iswara is another. The forcethat is, is only one. They realize that they are mov-ing because of that shakti and keep themselvesfrom the feeling that they are the doers. Their pres-ence itself is of use to the world. They do whateveracts they have to in accordance with their prarab-dha. That is all.”

May 17, 1947116 Prarabdha (Fate)

This morning at 9 o’clock one devotee ad-dressed Bhagavan as follows: “Swami, you said yes-terday that a jnani will perform such actions as areordained according to his prarabdha. But it is saidthat jnanis have no prarabdha at all!”

Bhagavan said, in a leisurely way, “How did theyget this body if they have no prarabdha? How dothey perform the various actions? The actions ofjnanis are themselves called prarabdhas. It is statedthat there is prarabdha from Brahma right up to theSadasiva and the avatars of Rama and Krishna andothers also.

pirÇa[y saxUna< ivnazay c Ê:k«tam!,xmRs<SwapnawaRy s<Évaim yuge yuge.

“For the protection of the good, for the destruc-tion of evil-doers, for the sake of firmly establishingDharma (righteousness), I am born from age to age.”

- Bhagavad Gita (IV:8)

As stated in this sloka, Iswara assumes a shapewhen the virtues of good people and the sins ofbad people mingle and become prarabdha and hehas to establish Dharma. That Is called parechchaprarabdha (the acts of other people). The body itselfis prarabdha. The purpose for which that body hascome into existence will get done of its own ac-cord.”


The questioner of yesterday said, “In the Gita,Karma Yoga has been given greater prominence.”“Oh! Is that so? Karma yoga is not the only one.What about the others? If you understand them all,you will know the real secret of Karma yoga; onlyyou don’t do that,” said Bhagavan.

Ah< ³turh< y}> Svxa=hmhmaE;xm!,mÙae=hmhmeva=Jymhmi¶rh< ÷tm!.(IX:16)

“I am the oblation, I am the sacrifice, I am theoffering, the fire-giving herb, the mantram; also theclarified butter, the fire, and the burnt offering.”

Before saying this, Lord Krishna in the Gita hassaid:

n c ma< tain ymaRi[ inb×iNt xn<jy,%dasInvdasInms´< te;U kmRsu.(IX:9)

“Nor do these works bind me, Oh Dhananjaya,enthroned on high, unattached to actions.”

Besides this:

%dasInvdasInae gu[aEyae R n ivcaLyte,gu[a vtRNt #Tyev yae=vitóit ne¼te.(XIV:23)

“He who, seated as a neutral, is unshaken bythe qualities (gunas) who stands apart immovablesaying, the gunas revolve.”

And:

smÊ>osuo> SvSw> smlaeóaZmka<cn>,tuLyiàyaiàyae

xIrStuLyinNdaTms<Stuit>.(XIV:24)

“Balanced in pleasure and pain, self-reliant towhom a lump of earth, rock, and gold are alike, thesame to love and unloved, firm, the same in cen-sure and in praise.”

And again:

manapmanyaeStuLyStuLyae imÇairp]yae>,svaRrMÉpirTyagI gu[atIt> s %Cyte.(XIV:25)

“The same in honor and dishonor, the same tofriend and foe, abandoning all undertakings, he issaid to have crossed over at the qualities (gunas).”

“That is what has been stated. The Mahapu-rushas (great personages) mentioned above, are re-alized souls. Whatever outward shape they mayhave, sishya (disciple), bhakta (devotee), undaseena(the unconcerned) and papatma (center), all thepeople in these four categories are protectedthrough the grace of the jnanis. The sishyas wor-ship them as gurus, ascertain the truth and attainMukti (freedom from bondage). Bhaktas pray tothem as the swarupa (form) of God and get releasefrom their sins. Udaseenas listen to what the gurusays, get enthused and become devotees. Sinnershear the stories from people that come and go andget release from their sins. People in these four cat-egories are protected by the grace of jnanis,” saidBhagavan.

Someone said, “You said that bad people will bereleased from their sins. Is that by listening to whatothers say or by talking amongst themselves?” “It isby hearing what other say. They are sinners, aren’tthey? How will they talk about good people?” SaidBhagavan. Yesterday’s questioner asked, “You saidsinners will get released. Does that mean from theirbodily or mental ailments?” “It is for the mind only,”Bhagavan replied; “happiness is possible only if themind is right. If the mind is not right, whatever elsemay be, there is no peace. The mind becomes rightaccording to each person’s fitness. A nastic (an ag-nostic) becomes an astik (a believer), and astik be-comes a bhakta, a bhakta becomes a jignasu (onedesirous of knowledge) and a jignasu becomes ajnani. This refers to the mind only. What is the useof saying it refers to the body? If the mind is happy,


not only the body but the whole world will behappy. So one must find out the way of becominghappy oneself. One cannot do this except by find-ing out about oneself by self-inquiry. To think of re-forming the world without doing that is likethinking of covering the whole world with leatherto avoid the pain caused by walking on stones andthorns when the much simpler method of wearingleather shoes is available. When by holding an um-

brella over your head you can avoid the sun, will itbe possible to cover the face of the whole earth bytying a cloth over it to avoid the sun? If a person re-alizes his position and stays in his own self, thingsthat are to happen will happen. Things that are notto happen will not happen. That shakti that is in theworld, is only one. All these troubles arise if wethink that we are separate from that shakti.”\

TEMPLE SEVASeva means service. It can also mean worship. Since the God

that we worship here is none other than the Absolute Self, it becomesfor us a form of meditation. – Nome

June 14, 2014

“In spiritual experience, that which you know, you find yourself to be. That to which you devote

yourself, you become. That which you serve, your mind is naturally drawn toward. In caring for our

temple, that of which it is a manifestation, an expression and a symbol, you find dwelling within

yourself. The result of such is endless blessing.”

July 19, 2014

“In light of all that was read aloud last evening, the Maharshi’s instruction regarding activity and

Self- Knowledge, not much more can be said. To paraphrase what was read aloud yesterday –

Attending to our temple is attending to the Self.”

August 9, 2014

“Siva, Ramana, the Self of all, it is to that One that this temple is dedicated. That to which you de-

vote yourself, you become.”

Below are talks given by Nome after meditation and prior to engaging in our temple seva, whichoccurs once each month at SAT.


Sahaja Sthiti

January 13, 2013

Om Om Om

(Silence)

Nome: Sahaja Sthiti meansabidance in the natural state,abidance as the innate. This isone of the ways in which SriBhagavan describes Self-Realiza-tion. He says that Self-Realiza-tion is innate. How can it be? Itmust be because the nature ofRealization is identical with theBeing that is the Self that is real-ized and, as such, is ever-exis-tent, without coming andwithout going. What comes andgoes, appears and disappears, isnot innate, is not our Self. Eventhe state of coming and goingcomes and goes. The innate isever-existent. It is nirguna, at-tributeless, for that which is in-nate is nonobjective and cannotbe conceived in terms of quali-ties.

What is natural for you? Theinnate is most eloquently de-scribed in silence, yet, turninginward, some expression can be

given of it. What is natural foryou? It is natural to be happy;unhappiness is never natural.We should abide in that which isnatural. We should abide as thatwhich is natural. If that which isnatural is nirguna, without at-tributes, happiness should notbe considered as an attribute, assomething that comes and goes,or belongs or is lost. Rather, thenature of happiness must beone’s very Being.

What is innate? No percep-tion and no conception can beconsidered innate, for they areobjective, and they are not al-ways with you. The innate mustbe ever-existent. What is naturalfor you? Your very Being is, ofcourse, natural. What is its na-ture? What is Existence, itself?What appears to be known isnot innate, but the Conscious-ness that shines so that suchknowing is even possible is so.Being is innate; Consciousness isinnate; Ananda, Happiness, Bliss,is innate. These are not qualitiesor attributes. This is just a meansof expressing one indivisible, ho-mogeneous Reality.

It is wise to identify yourselfas the Self, the innate. To con-sider what is not the Self to beyourself is delusive. Delusiontakes the form of misidentifica-tion and, in outward terms, at-tachment. An attached state isnot natural. A misidentified stateis certainly not natural. Delusionis not natural. What is natural foryou? What is innate, you everare; what is not so, you neverare. Inquire to determine what,

in truth, you are; who am I? Theidea of a separate individuality isa falsely conceived attribute. It isnot innate; it is not true. Deter-mine the truth of what you areby inquiring within, nonobjec-tively, “Who am I?”

Who or what is it that canabide as the innate? Only the in-nate can abide as itself. Thereare not two of you, a true Selfand a false self, a greater Selfand a lesser self. There is onlyone Self. So, the natural state isthat in which there is no other,no other “I,” no other world, justone indivisible, absolute, un-changing Existence. Consideringany kind of bondage and its con-sequent suffering---none of that,not one speck of it, is natural. Allof it is born out of the stuff ofimagination. Understand it to beso. In disidentifying from falsedefinition, know yourself as youare. That which so knows is thatwhich ought to be known.There is only one Self.

Questioner: Thank you Mas-ter. It seems that the abidance inthe natural state that you spokeof is a matter of Knowledge andcertainly not limited to thought.I considered the term bhava, andI realize I do not know whatbhava exactly means in this con-text. Perhaps, having the bhavaof abidance in the natural statewould be a good approach.

N.: If bhava be understood asconception or attitude, althoughsuch may be helpful if it is reli-gious bhava, it is not the samething as abidance. If bhava be

SATSANG


understood as conviction, suchas described in Ribhu Gita, suchbhava results in the natural state,but what kind of conviction is itand what is its root? Considerthe conviction that you have inyour own Existence. It is un-breakable, and it is continuous.What is its root? It does not comefrom perception or conception. Itdoes not come from thought orsensation. If the conviction fromthe source is in the source, it isall right.

Another Q.: The impressioncame to me some time ago thatabidance in one’s natural state iseffortless, and one actually needsto make an effort to leave one’snatural state and be in a kind ofmisidentification or delusion oreven sustain a particular bhava.

N.: That is so. What is naturalrequires no effort. In spiritualpractice, effort is applied, only toundo the previous effort of theignorance. That accomplished,the effortless remains.

Another Q.: That’s such awondrous question to ask one-self, “What is natural”? It’s reallyasking one to find out who youare.

N.: We are always doing thathere. (laughter)

Q.: Many forms of, “Who am I?”

N.: Different ways of coaxing.

Q.: (laughter) I have a doubt-less knowledge of that Existenceall the time. It’s always there.

N.: Is it individualized?

Q.: Not at all.

N.: If it is not at all individual-ized, the question of effort or ab-sence of such no longer applies.

For whom would such qualitiesor states be?

Q.: For the unnatural one. Mypractice now is to meditate in-tensely twice a day, in the morn-ing and in the afternoon. Most ofthe time, that experience ofbeing in the natural state is therein the morning and again in theafternoon. Between those,there’s some drifting.

N.: To what do you drift?

Q.: I drift to what the body’sengaged in, what I’m thinking,the task of making a livelihood.

N.: What is it that you are re-ferring to as drifting?

Q.: Drifting would be movingaway from that natural state.

N.: If it is natural, how do youmove from it?

Q.: Your question makes mequestion my assumption. Am Iactually moving from it?

N.: Again, what constitutesthe drifting? What do you sup-pose is your identity?

Q.: Somebody sitting in frontof the computer at a desk, look-ing at a screen, moving handsaround, thinking about what’s onthe screen.

N.: Why do you consider thatdo be yourself?

Q.: I should be asking myselfthat. (laughter)

N.: That you can ask at anytime.

Q.: I don’t need to wait untilthe middle of the day.

N.: Is the body the Self? Areyou a sitter, a speaker, a per-former of action?

Q.: What I consider the bodyto be becomes much more neb-ulous. I’m not quite sure what I’mactually misidentifying withwhen I look at what it is. WhenRibhu speaks about the conceptand how small it is, but, when Idon’t look at it, the conceptseems to have some solidity.

N.: It is wiser for the inquiryto be carried on subjectively.What the body is may be accord-ing to viewpoint. You might viewit as inert, as an instrument, as atemple, as a collection of parti-cles, as a thought within themind, or as something that wasnever actually created. Regard-less of the view, are you thebody? Whether you think it isinert or sentient, are you that?

Q.: Returning to the question,“What’s natural?” and askingfrom there, no, the body is notpart of that. That’s not “I.”

N.: The body is not your con-tinuous experience is it?

Q.: When you point out thatit’s not continuous, then, that’sclear that I’m not somethingthat’s discontinuous like thebody. I don’t experience the an-swer to the question, “What’snatural?” as a discontinuous andbroken definition of myself. Itdoesn’t feel that way.

N.: Similarly, is your Existencean object? The body is an object.Apart from the sensations re-garded as it, you have no experi-ence of it. Are you an object? Areyou a product of sensations?

Q.: No.

N.: The body is obviouslytransitory. It most certainly willnot last forever. It is quite impos-sible, though, to even imagine


the cessation of your Existence,let alone experience such.

Q.: If I attempt to do thatnow, it just drives me further intothe Existence. It becomes moreobvious that it’s break-less.

N.: In light of this, how canthe body and “I” be equated?

Q.: Yes, the body does notequal Existence. When you pointout that the only thing that Iknow of the body is perceptions,it becomes very clear that therest of it is some additional con-cept about those perceptions.

N.: The perceptions, also, aremerely conceived. They appearin one state of mind, but do youappear in a state of mind?

Q.: No, because, if I look atstates of mind, they’re just madeup of a bunch of objects, and I’mnever one of the objects in anyof the states.

N.: That which knows aboutthe states of mind must be be-yond the states of mind. SahajaSthiti is not a temporary experi-ence. It is the supreme Realiza-tion in which there is absolutelyOne without a second, withoutthe possibility of any alternativewhatsoever. There is no goinginto it and going out of it. Whatthe Maharshi realized, he didn’tjust dip into twice a day. (laugh-ter) When the natural state is re-alized, all doubts are resolved, allmisconceptions are obliterated.The entirety of illusion becomesimpossible. It is immortal, blissful,true Knowledge. It is Brahman.

Another Q.: First of all, thankyou for all this: this beautiful tem-ple and being here with us weekafter week. A few days ago I was

puzzling over death, and it wasdisturbing me. It occurred to methat it was just a part of deaththat was troubling me; not theactual dying, but the thought ofit, and it occurred to me thatthose thoughts are the problem.

N.: Thought of death is notnecessarily problematic. It caneven be an inspiration, prompt-ing one to find that which is im-mortal. If we merely did not thinkabout death, that would not re-solve it, but, in the light of thethought of death, to turn withinand inquire, to find out what diesand what does not, and to knowyourself as that which does notdie is very beneficial.

Q.: That’s my goal.

N.: If that is your goal, youneed not be concerned whenthe thought of death arises. Useit to prompt a deeper and deeperinquiry to know your eternal,real Existence. It will not be mor-bid; it will be blissful. The bodydies, but, with the death of thebody, are you dead? Like this, in-quire.

Another Q.: When I havesome task in the world I have todo which involves thinking, howcan I keep that in an objectivestate. Thinking seems to be sosubjective that it captures me inthat state, and I forget then whoI really am. So, how do I handlethat?

N.: What knows the thinking?The knower is truly subjective;the known is objective. Aren’tyour thoughts objective? Don’tyou know about them? Considerthinking to be merely an instru-ment, for purposes of this ques-tion. You are not the instrument.You are the knower. To define

the knower in terms of theknown is delusion. What is theknower when he is not definedby the known? The knower ispure Consciousness. It is un-touched by thought.

Q.: So, all thinking is objec-tive?

N.: It is not your Self. Howcould you be a thought? More ofsomething that you are not,thought, does not make it anymore you.

Q.: It’s just an action of thebrain.

N.: Or, the brain is just an-other thought. Leave that asidefor now. First determine youridentity. Then, you can see whatthe nature of the mind orthought is. First determine youridentity and know that your Exis-tence, of the nature of pure Con-sciousness, is not defined orconfined by thought, is notbound by thought, is not touchedby thought, and is not conceivedby thought. You are not thethought, and you are not thethinker.

If you were a thought, athought would have to be withyou always. If you can exist with-out a thought, that thought can-not be you, even a notion ofbeing a thinker. You are not al-ways thinking, but you do alwaysexist. Cease to regard what is ob-jective as your Self, and it will notbind you.

Another Q.: In consideringthe natural state, or any spiritualmatter, it seems that there’s atendency to just conceptualize it.Even in the attempt to considerit very deeply, still that tendencyexists. Although it might be anice concept, it still tends to stay


in the conceptual level, nonethe-less.

N.: Is there something that isnot a concept?

Q.: That’s certainly what thisseems to be pointing toward.

N.: Are you a concept? (si-lence) Is that which prompts youto smile now a concept?

Q.: Then, it’s really not lettingup for a moment, unless it justbecomes another concept.

N.: As there is never an op-portune moment to be ignorant,to practice true Knowledge inthe form of inquiry, all the time,is just sensible. Do you love Bha-gavan? Is that merely a concept?You know much that is not amere concept. Your Being is nota concept. Consciousness is nota concept. Happiness is not aconcept. Love and devotion arenot concepts. In fact, everythingthat’s actually important is not aconcept. You need not worrythat you will become trapped ina concept. It won’t satisfy. You al-ready know something betterand deeper. That will goad you,for the sake of your happiness,and only that which transcendsevery kind of concept will befound to be satisfactory. Is thisclear for you?

Q.: Yes, thanks, it’s very help-ful. It’s clear what’s important.

Another Q.: When I take my-self to be objective, then my in-quiry assumes that same habit ofassuming that my Self somehowis objective. That would lead tosome sort of imagination of mySelf.

N.: What is it that you are re-ferring to as “inquiry”?

Q.: Well, it is not inquiry ob-viously. (laughter) That would bemore imagination.

N.: The experience of inquiryis always a non-objectified intro-version.

Q.: Every time you ask aboutthe mind, about any doubt,you’re asking it way beyond thatframework. That’s what blowsmy mind. It’s obvious that that vi-sion is unencumbered. I haveconviction, but it’s weak. It’s aweak conviction because it isweakened by attachments.

N.: How can you eliminate at-tachments?

Q.: By questioning the veryroot of them, the basis of them,what is happiness, and, if I wouldsubtract the object part, what isthe actual goal.

N.: Of the belief that the goal,happiness, is natural for you, youare very convinced. There isnothing weak about that at all.The attachments are weak. Igno-rance is weak.

Q.: They lose their hold, be-cause you start speaking aboutwhat’s real.

N.: Interior, nonobjectiveKnowledge, which is the very na-ture of inquiry, is inherentlystrong, and the characteristic ofignorance is that it is weak andfractured.

Q.: Yes, somehow I thoughtthat there was some power to it.That wouldn’t make any sense.Where would the power comefrom?

N.: If there was any power init, it came from you.

Q.: Going back to your ques-tion about, “How do you elimi-nate attachment?”

N.: To what are you actuallyattached? What is it that youhope to from any object towhich you become attached?

Q.: It seems to be my Self,Sat-Cit-Ananda.

N.: In Sat-Cit-Ananda, there isno attachment whatsoever.

Q.: Yeah. So, I end up gettingripped off. It doesn’t yield.

N.: With attachment to anyobject, you desire happiness. It isactually the very nature of yourBeing. Recognizing this, attach-ment is destroyed. The objectcan never give you your Self, andyour Self has no use for an ob-ject.

Q.: Consciousness never de-viates from. It doesn’t becomeblinded because of desire in anysort of way.

N.: The Consciousness is justitself. Desire is born of ignorance.Ignorance is merely misidentifi-cation, starting with the root no-tion of “I.” Right where there isabsolute, undifferentiated Being,an “I” is imagined. If we inquire,“Who imagines it?” the imagina-tion vanishes. That undifferenti-ated Being, infinite and eternal, isyour Consciousness. That is alsoyour happiness. It is not some-thing that comes and goes. Thenature of the Self is birthless andwithout a creation. There isnothing else for it to associate it-self with; nor is there anythingelse to touch it. It is supremelynonattached. Where there is onlyOne, how could there be attach-ment? Where you are the Bliss,itself, how could there be attach-


ment? If the tendency to objectify a definition foryour Self is abandoned, that will suffice. How couldyou be an object?

Q.: That’s very interesting, because that wouldbe pure inquiry. Everything I imagine is objective.

N.: So, to be done with imagination means to bedone with the objectifying outlook. When the imag-ination, which is the objectifying outlook, is aban-doned, only pure Consciousness remains. That isperfectly full. There is no question of attachmentfor That, and you are not another one. You areThat, and That alone.

(Then followed a recitation in Sanskrit and Eng-lish of verses from Aparoksanubhuti.)

(Silence)

Om Shanti Shanti Shanti Om

(Then followed a recitation in Tamil from Chap-ter 41 of the Song of Ribhu.) \

Egoless Existence

January 20, 2013

Om Om Om

(Silence)

Nome: Bodiless Existence, mind-transcendentExistence, egoless Existence, is the Self, what youtruly are. As bodiless Existence, you have no birth,and you do not perish. As bodiless Existence, youhave no form, and you have no activity. As bodilessExistence, you have no condition, and you have nostate. This bodiless Existence is always.

As mind-transcendent Existence, you remainforever unconceived and are never the object ofany thought. As mind-transcendent Existence, youare beyond the perceptible and the conceivable. Asmind-transcendent Existence, your nature is for-ever unmodified, unalloyed Consciousness.

As egoless Existence, there is not the least traceof individuality in reality. As egoless Existence, youhave no bondage, no limitation, no beginning, andno end. As egoless or non-individualized Existence,you are the Infinite, the Eternal, of the very nature

of Brahman. This bodiless, mind-free, egoless Exis-tence is always.

You exist. It is a doubtless fact. What is this ex-istence? From the delusive standpoint of an ego,mind, or body, duality or multiplicity is possible, butsuch is merely illusory. Existence, itself, is foreverindivisible and innately nondual. Your Existence isonly one. There is no multiplicity of selves. There isnot the absolute, eternal, infinite Self, which isBrahman, plus another self that is embodied or in-dividualized. The Self is only one. Find out what theSelf is by inquiring within, “Who am I?”

Existence is always. Knowledge of existence is,similarly, always. How do you know that you exist?It is not by perception and not by conception. Howdo you know that you exist, and what do you as-cribe to the existence? Existence is realizable butinconceivable. What do you imagine your existenceto be: individualized, an idea, a set of ideas, in astate of mind such as waking, dreaming, or deepdreamless sleep, as a body, as a performer of ac-tion, etc.? None of that is actually the Existence.What is the Existence, itself, and how do you knowit?

Sri Bhagavan says, “Our greatest glory lieswhere we cease to exist.” Yet, “The Existence ofthe Self.” he says, “is always.” It is eternal, andnever do we not exist. So, what does he mean bythis “greatest glory is where we cease to exist”?The perfect fullness and the absolute peace of thereal Self lie where you find, in Self-Knowledge, thecessation of misidentification.

If you are not the body, what are you? Such isthe cessation. If you are not the senses, neitheranything sensed nor a sensing entity, what are you?If you are not the prana, or the animating life en-ergy, what are you? If you are not the mind or anyof the permutations of thought, what are you? Asthe notion, or false assumption, of individuality alsocomes and goes and is objective, it cannot be you.If you are not an individual, or ego entity, what, intruth, are you?

The perfect peace of Self-Realization lies in theimmutable nature of the Self, which is beginingless,endless Saccidananda (Sat-Chit-Ananda), Being-Consciousness-Bliss. You cannot simultaneously bethe absolute Brahman-Self and any kind of individ-ual. It is not possible for your true Existence to al-ternate; it is immutable by its very nature, neverundergoing any change. If you were an ego, you


would always be an ego, but this is not so. If youare the Self, you are always the Self, for your naturedoes not change. If you are always the Self, is thereanother kind of you that pops up on occasion? Findout. If you inquire within yourself, “Who am I?” justas the Maharshi has instructed, you find that theone Self alone exists eternally. Realizing this withcertainty is perfection. The perfection is actually in-nate. Inquire and see.

Questioner: Thank you Master. In the course ofadvising inquiry and contemplations such as, “Howdo you know that you exist?”, you mentioned thevarious things that one certainly is not. It seems nat-ural to have the feeling of not assuming or not tak-ing on such identity, or such form, and then movingfrom there into inquiry. It is, perhaps, a good firstreaction.

N.: If you do not possess anything, is that not thesame as the inquiry to find out who you are? If youdo not poses anything, not so much as a mind or abody, what remains? In Adi Sankaracharya’s “TenVerses” (Dasasloki), the constant refrain of the finalphrase of the first nine verses is, “That One whichalone remains, That am I, Siva am I.” You must findthat remainder. Negate from your sense of identityor reality anything that can be negated. There isOne that can never be negated. It exists. It alone ex-ists. It is your Existence. It is the solitary Existence.

Do you possess existence? Reality cannot bepossessed. Do you possess identity, that is, the Self?Not really. Do you possess happiness? Is it not theshining of your self-luminous real nature? If, byinner discrimination, you determine the source ornature of happiness, reality, and identity, you findthem to be the same, and you are dispossessed ofall delusion. Where there is One without a secondand no concept of other, who is to possess what?

Another Q.: That question, ‘How do I know Iexist?” there isn’t an individual that actually knowsthe answer to that. If one were to assume thatthere was an individual that knew the answer to it,he would have to objectify his own Existence to dothat. How do I know it? I know it by the Existenceitself. I can’t stand away from my Existence andknow it.

N.: It cannot be an object, and it does not re-quire an intermediary. There is no other instrument

used to know it. The question reveals the identityof Being and Consciousness, that they are One andthe same thing. In deep dreamless sleep, in whichthere is no thought activity, you still exist. What isthat Existence? You know the Existence, but withno need of thought. What is that Knowledge?

Q.: I have never had to know anything to knowmy own Existence and never had to have someother instrument or have somebody else tell mewhat it is.

N.: It is self-existent, non-dependent, and doesnot come and go.

Q.: If I ask myself if it is my continuous experi-ence that I always know that Existence as my Self,I need to say, “No.”

N.: Yet the Existence, indeed, is always, and it isthe “you” that comes and goes.

Q.: Okay. Who is that “you”?

N.: That would be good to inquire into. In anydeeper spiritual experience, the boundaries that aresupposed for the experience, its beginning, its end,its limit, etc., are actually the boundaries of delusionand not of the deeper spiritual experience. Thecoming and going of pure Existence is not so. It ismerely the coming and going of the so-called “you.”When he goes, your Existence shines forth, by it-self, to itself.

Q.: I can see the forms that I attach to the “you,”but I can’t actually see the “you.” I can see “you” asa body and “you” as a performer of action, but if Itry to get hold of the “you” that I misidentify with,there’s nothing really there.

N.: Become very certain of that. The “I” notionis integral to every other misidentification. It’s at thecenter of all of them. If you truly, with certainty, findthe absence of the ego, the entirety of samsara isdestroyed.

Q.: I don’t know it with certainty, because it’snot destroyed.

N.: Who is the “I” in that statement?

Q.: It’s not the Existence.

N.: Question him. The ego’s apparent survival isdue entirely to non-inquiry. If you so much as lookfor him, he vanishes. What do you take for granted


regarding yourself? Every vasana, or tendency,comes out of that.

Q.: That means that I’m just assuming it, and I’mnot really looking to see if that’s true? So what do Iassume? If I have thoughts that I need to do this, Ineed to do that, and there’s some anxiety, and ittakes some of my focus, I must be thinking that I’ma body.

N.: Yes, in order to think that you are a per-former of action. The “I am the body” misconcep-tion is implicit in the idea of doership. Are you theperformer of action? Are you a body?

Q.: I know that I have Existence, but not likehaving it.

N.: Alright.

Q.: Regarding the body, I don’t know where I’mactually making that mistake. I don’t know if I’m try-ing to look for a place where it happens, or how ithappens, or what am I doing to do that? I don’tseem to find that thoroughly.

N.: Where is the connection between your Selfand the body? What is the connection?

Q.: I can observe the body, and I can observethe senses. I can’t actually see a connection,though, like something that is gluing them together.

N.: Then, why do you suppose there is?

Q.: That must be the assumption. I don’t knowwhy that is. I don’t know if I need to figure out why.

N.: Ignorance does not have a good cause;hence it is called “ignorance.” If illusion had a realcause, it would be real and not illusory. Every timeyou assume that you are limited to the scope of thebody, the location of the body, wrapped up in thesenses, thinking of yourself in terms of the qualitiesor characteristics, the activities, etc., of the body,inquire. Find out if you are a body to begin with. Ifthe “I am the body” misconception is left unques-tioned, the rest of the tendencies follow.

Q.: Doership. Fear of death.

N.: If the misidentification is severed, which ismerely the destruction of ignorance and not the de-struction of anything real, all the tendencies thatare dependent on that misidentification collapseand vanish and are unable to be revived. The body

is too small for you. Dissolve the misidentification.It is also quite transitory and not a place for a longstay.

Q.: It has a certain expiration. I don’t know ifthis is a useful approach, but I know that therewere certain misidentifications that I’ve been ableto dissolve and I ask myself if I can bring that tobear to kill this body-misidentification once and forall.

N.: It is the same principle at work. Knowledgeis the essence. It takes the form of the cessation ofmisidentification. If you can determine a mistake isa mistake, you won’t repeat it. If you see ignoranceas ignorance, it subsides. It is only so long as youthink that the ignorance is somehow valid, that it isactually knowledge, that it continues.

Another Q.: Master Nome, I’ve read and heardof you in the poems of Sankara. I like the way hereinforces the truth that there is One without a sec-ond. He has some beautiful descriptions of thatstate. Are there similarities between him and Ra-mana, as far as their lives or their work?

N.: Where there is One without a second, howcan we speak of similarity or contrast? In Vedanta,differences are spoken of as being of three kinds:differences between things of different natures, dif-ferences between things having the same nature,and internal difference, division within one thing.The nature of the real Self is devoid of all threekinds of differences. This real Self is Sri Ramana, aswell as Adi Sankara.

They tell you to find that One within yourself.Devotedly follow the instruction to your utmost, ap-plying all your effort introspectively, and find outjust how beautiful it is.

Another Q.: You mentioned Existence. I treat allthese things like an object, even my Existence. It’sweird.

N.: Who treats these things? The Existencetreats these things?

Q.: No.

N.: Does the Self have ignorance?

Q.: Definitely I can see that that was a mistakeand it’s only based on the ignorance.

N.: So, ignorance has ignorance?


Q.: If I start misidentifying,it’s good to try to take this un-derstanding to the source. Thebody is sick, so there’s been amodification of what I call my-self. The mind feels sleepy.

N.: Is any of that you?

Q.: Those are all things thatI know. I think that they’re meall the time.

N.: Do you?

Q.: No, not all the time; noteven close. In fact, this wholesatsang has been really good forseeing how fragmented that is.

N.: Ignorance is full of frag-mentation. In fact, there aremore holes in it than there issubstance. Indeed, when youclosely scrutinize it, it is entirelyholes, and there is no sub-stance.

Q.: I have to see that moreclearly.

N.: The desire to see it is ex-cellent. Now, who is it that de-sires it?

Q.: It’s assumed to be myself.

N.: But who assumes?

Q.: Oh, it can’t be that Exis-tence-Consciousness; it can’t beThat.

N.: That is without the con-cepts of “I” and “this.” There isonly one of you. Your pure Exis-tence is indivisible, and it cannever become other than whatit is. Pretending to stand apartfrom it to say, “I know it,” or “Ido not know it,” is actuallyridiculous.

Q.: Isn’t that the essence ofinquiry? Isn’t it the drive toknow my Self? I know that I

can’t be separate from my Self,but it’s imagined to be so.

N.: When such imaginationarises, naturally there is the de-sire to be free of it. The desirefor Self-Realization is extremelyimportant. It is imperative forsuccessful sadhana. It reachesits culmination when we in-quire, “Who is bound? Whoimagines?” Can imaginationimagine itself? The Reality doesnot do so.

Q.: But it is funny that I be-lieve that, that I imagine, that’swho I am. It’s totally wrong.

N.: But it is not so. Theessence of inquiry is pureKnowledge, which is inherent inthe Self. If we understand this,inquiry becomes continuous,leaving no scope for delusion.What is imagined cannot be thecause of imagination. The Self,being absolute, cannot be thecause of such imagination ei-ther. Imagination cannot be self-caused, for that would presumethat it pre-existed.

Q.: If it pre-existed, it wouldbe real?

N.: When the Maharshi, theother sages, and the scripturesdeclare that I and this, the egoand the world, are but imagina-tion or illusion, they mean it. Itis not necessary to imagine dis-tance between yourself andThat. Chandogya Upanishadsays, “Tat tvam asi, That youare.” It means what it says; thatThat, Brahman, is what, in truth,you actually are. What do thinkif somebody says, “I’ll work onit. I’ll think about it.” Work onwhat? Think about what? It is astatement of fact. Interior in-

quiry reveals how true theTruth is.

(Then followed a recitationin Sanskrit and English of versesfrom Aparoksanubhuti.)

(Silence)

Om Shanti Shanti Shanti Om

(Then followed a recitationin Tamil from chapter 41 of theSong of Ribhu.) \


Don’t Disturb Me(or)For No Rhyme or Reason

by Dr. Sarada Natarjan

Will our purpose crazedmind drop all purposes and

simply rest in Bhagavan for the joy of doing so?“I do not know about the Self. I do not knowabout life and death or the continuing cycle. Ido not know about release. But I know thereis an extraordinary power shining within me.It makes me know everything. It makes meknow even that I do not know. It is beautifulbeyond words, beautiful in itself. It draws myattention to itself repeatedly. There is no rea-son for my paying attention to it except that Icannot help it. If there is any benefit on ac-count of my thus paying attention, I do notknow of it. If there is no benefit, it makes nodifference to me as I cannot help paying atten-tion to this power in any case.”

How wonderful it would be if we could sayso! How wonderful it would be to pay atten-tion to Bhagavan’s presence shining as theHeart, not for any reason whatsoever but sim-ply because we love to do so, simply becausewe can’t help doing so. How wonderful itwould be if the thought of Bhagavan, on hisname, of his form, simply fills us all the time onaccount of its indescribable beauty.

Sundaresa Iyer would visit Bhagavan everyday without fail. One day he suddenly thoughtthat no spiritual progress was happening onaccount of these visits. Of course, he did notblame Bhagavan for this. Instead, he blamedhimself. He thought he was not fit enough toreceive Bhagavan’s grace and must make him-self so before going into Bhagavan’s presenceagain. So, for a full 100 days he kept himselffrom Bhagavan, engaging himself in spiritualpractices that would make him fit to receiveBhagavan’s grace. What could be more purify-ing than Bhagavan’s presence itself? Bhagavansays this about self-inquiry, as well. He saysthat one need not purify oneself in order topursue self-inquiry, as it is in itself most purifi-catory.

Did Sundaresa Iyer not know this? Whocould have known better than he? Yet, some-how, the need to improve, to become morespiritual, to have spiritual experiences, in short,the pursuit of purpose blinded him for a whileand took his attention away from that verypurpose. So, he kept himself away from Bha-gavan.

On the 100th day, Sundaresa Iyer couldbear it no longer and ran all the way up toSkandasramam. Bhagavan was waiting for himat the gate. Where does Bhagavan go? He isever waiting for us. Only we do not go to him;we do not turn to him. We make him unavail-able to ourselves by our lack of attention. Wehave 1001 important reasons for not paying at-tention to Bhagavan, including our inability todo so. All these reasons seem very valid when

From The Ramana Way

The following articles appear in the June 2007 issue of “The Ramana Way,” a monthly publicationproduced by the Ramana Maharshi Center for Learning in Bangalore, India. RMCL has been producingmonthly publications entirely devoted to Sri Ramana and His teaching since the early 1980’s. Sri A.R.Natarajan dedicated his life and his family’s life to the cause of Bhagavan Ramana. Sri A.R. Natarajan wasabsorbed in the lotus feet of His Master in 2007. His daughter, Dr. Sarada Natarajan, continues in hislegacy, keeping the Ramana Maharshi Centre for Learning and “The Ramana Way” alive for all Ramanadevotees. May the devotion and wisdom from which these articles are written “jump” off the pagesand into your heart. Please visit them at: www.ramanacentre.com

http://www.ramanacentre.com


we give them to ourselves, just as Sundaresa Iyer’sreasons must have seemed very valid to him atthat time. Otherwise, how could one who wasseeing Bhagavan every day and who could do soat any moment he wished to willfully keep himselfaway?

When we do not pay attention to the Self,when we do not pay attention to Bhagavan’s pres-ence, we, too, have seemingly very good reasonsfor not doing so. We do not realize that all thesereasons will melt away when it is no longer pos-sible for us to keep away. When it is impossiblefor us to pay attention to anything else, where willattention rest? When it is impossible for us to haveany purpose, any goal, any need for any mentalmovement, where will attention rest? Only in theSelf; where else can it go? When the thought ofBhagavan becomes the only meaningful thing inour lives, not because it should be so (for what-ever the reason) but simply because it is so, thenwhat else can disturb attention?

Do we need a reason to breathe? We breathe.Does the river need a reason to move towards thesea? It simply cannot help doing so. Do we need areason to think of those who are dearest to us?We simply cannot help thinking of them. Do weneed a reason even to think of the things that dis-turb us from time to time? No, not even for that.“I wish to forget it, but my mind goes back to itagain and again, I cannot help it,” we say. Howcome we do not say, “I cannot help it, my mind isjust filled with Bhagavan?” How come our mindsare not so filled with Bhagavan, whose beauty sur-passes all else in the world, that we have no spaceto think even that it is so filled?

We believe we must think of Bhagavan, forsome good reason no doubt, but there is a pur-pose, a motive. We believe we must do self-in-quiry, for an equally good reason (or the samegood reason). Here, too, there is a purpose, a mo-tive. It is something that should be done, notsomething that is done. Why? Why can we notpay attention to Bhagavan when His presence isavailable all the time? What keeps us away? Ourtendencies, our distractions, our attention to otherthings, paltry or exhausted and all our preoccupa-tion with our own purposes. We lose Bhagavan bywanting to seek Him.

Sundaresa Iyer did not keep away from Bhaga-van because he was bored of going to him. He did

not keep away from Bhagavan because he wasangry or hurt or found something more interest-ing. He kept away from him to be better preparedto receive his grace. This is the story of the situa-tion. This is the story of our lives. As surely thedrama of Sundaresa Iyer has been played out inBhagavan’s divine sport only for our sakes. It is forus to face the truth that there is no need whatso-ever to keep away from Bhagavan’s presence.Everything that keeps me away is a mere excuse.

And Bhagavan does not keep himself away orhide himself either. That thought, too, is one ofthe excuses that the mind offers. If I say “Bhagavanis hiding himself,” is not the awareness of Bhaga-van’s presence also implied? Just as when I say“the sun is hiding the clouds,” am I not aware ofthe sun? To feel someone’s absence, I must befirst aware of that presence. Can I say someone ishiding if I do not at all know of their presence?Can I say that someone I have never seen or heardof or known in my life is hiding from me? No, Icannot. Hence, in awareness of absence there hasto be and there always is the implied awarenessof presence. In every seeking there has to be theawareness of the presence of the sought.

When this is the case why not focus on thepresence instead of on the absence or on theseeking? When we cannot keep ourselves awayany longer, we run to him like Sundaresa Iyer didand he is waiting.

Sundaresa Iyer fell at his feet and wept andblurted out the reason for his absence. “BhagavanI kept away from you because I felt I was makingno progress,” he said. Bhagavan lovingly lifted himup and asked, “What if it is so? You felt the differ-ence, did you not?”

Sundaresa Iyer writes while recording this in-cident, “I realized that we did not go to him forprofit or loss, but because there was no life for usaway from him.” What does it matter whether wedo or do not progress? How does it matterwhether we do or we do not attain anything? Beit self-knowledge, liberation, freedom from birthand death, call it by any name, of what signifi-cance is it? What matters is that Bhagavan is wait-ing for us. We could go to his presence every day,every hour, every minute. We could stay, so thatwe have no possibilty of going there any more. Orwe could keep ourselves away. \

Darkness at Noon,Battling With the Mind

by A.R. Natarajan

It was the morning medita-tion hour, time to be related toRamana in the heart. Nothingshould be smoother than itspull. However, it was such a struggle, a regular Wa-terloo with my mind. Thoughts arise in their teem-ing millions. They seem to be just waiting for theirfavorite prey; the time allotted for silent relationshipwith the divine, with the Sadguru. All the lessonswhich one has learned about the ways to tackle themind seem to have become so futile. One knows itfor sure when one is in the fangs of the tiger-likejaw of thoughts. One has to get up disgusted, dis -illusioned about one’s own super efficiency inbeing aware of the formation of thoughts in timeand not letting them grip attention. One cannot say,“Damn it all!” For so vital, so meaningful it is to berelated to the luminous treasure in the heart, Ra-mana. It makes such a world of difference, the dif-ference between happiness and sorrow of life inthe company of thoughts; a life, in which their sud-den lording never seems to be over. Sometimes thegoing is so tough that even prayer seems futile.When can one say, “Oh! Master, my master, thefearful trip is done.” Time with its memories isready to draw one into the gutter waters of theworld’s ceaseless allurements and the world’s end-less enjoyments. This “I” and “mine” are ceaselesslyin operation adding fuel to the fire. How is one tocounter attack? It is only by re-focusing on the cen-ter of the thought world, the “I.” Strange as it mayseem, the one, the thinker, the “I,” who has fa-thered all these countless thoughts has been col-lectively gunned down by the thoughts to usurpthat place and make one feel that thoughts aremore important than the thinker, their creator. Byrepeatedly thinking about the particular thoughts,immeasurable power is injected into particularthoughts giving them Frankenstein strength. Thenet result is the anarchy of an un-understood mind.

Would you like to see your reflection in the mir-ror of truth or would you shy away from it? It mightburst your puffed up ego, your overrated sense of

importance. Whatever be the image it may show,there is often so much pretense in life that no oneseems to like to face the truth. Lost seems to befrank and open-minded expression. There is needto sugarcoat whatever one says, for each is carryinghis own armor of the ego image about himself. Themask can never be torn off. So it seems. All prob-lems are my problems. All arise in my mind, flourishand flounder. There are many, many mental statesin the course of the 16 hours of waking; the lazyand indolent moods, the overactive moods withtheir “let me do this or that” attitude. Times whenan inexplicable calm takes over. Then nothingseems to matter. There is calm strength. The mindis cool, serene like the ocean in midday with justgentle tiny movement of ripples as against the roarof the waves on a full moon night or stormy night.Strangely, the same mind becomes sometimes vol-canic, when it erupts throwing its lava all around.At those times, the individual is down and out inmoods of depression, in loss of confidence in hisown ability. It is corrosive of one’s courage for fac-ing events in their ceaseless succession. Therefore,one has to look for the solution outside the individ-ual mind, which is the first and primary illusion,born of identification with that which one is not,the body. So long as one seeks solutions within themental framework, one can be certain that therewill be no end to a merciless mind and its suddenonslaughts. One who has the problem would haveremained un-tackled. Time, the past with its mem-ories, which is the enemy within, would have beenleft scot-free to do its damage and spray of bulletsat will. Until the reality of the individual mind isseen to be false, all solutions would be so patchythat no amount of adhesives can put them togetherfor any length of time. It would be no better thansweeping the dust under the carpet and believingthat the carpet has been cleaned. One cannot turna Nelson’s eye to the problem, which is suicidal.This strong expression is being used because, in thebargain, one is losing his own inheritance, theabundant joy of the natural state. It is therefore ofparamount importance to find a root-and-branchsolution to this festering wound.

How seriously is one seeking a solution? This isan important question because many are lifetimemeditators. Meditation is integrated into routine lifeand increasingly it becomes prosaic. It does not give



the individual, the necessary result of progressingtowards the goal of greater association with thegrace of the Sadguru and Self-knowledge. Manycomplain that though they have read all the litera-ture, their doubts seem to be endless. One who isfamiliar with economic newspapers and magazineswould be used to the twofold classifications: top 10gainers; top 10 losers.

A list would be given periodically, be it for thatmutual fund performance or of stocks. Frankly, itseems that if one is honest with oneself one wouldhave begun with the intention of being among thetop 10 performers, but would soon end up in thelosers list due to gradual disinterest. Now and then,one seeks the solution, sometimes half-heartedlyand sometimes quite earnestly. But the sustainedforce, the energy and the drive, can come only tothe extent that one shies away from the way of lifewhich one wants to hang onto. It is a question ofeating the cake and wanting to keep it. Unless thedirectional pull of the mind and its constant predis-position to link happiness with enjoyments isnegated, the problem will remain for the individual.It will cut into the drive of purposeful direction to-

wards what one should eagerly believe in, the ur-gent need to find the truth for oneself.

There is no journey as such, nor goals to bereached and surpassed. Ramana would say that toseek Self-knowledge is like a man who is already inTiruvannamalai wanting to know how to reachTiruvannamalai. For truth is ever existent. It is not agoal to be achieved at the end of a point of time. Itspurpose is to end time itself. It is not to be foundby any searching. What does one search for?Search presupposes prior knowledge of what isbeing sought.

This is always the problem when one is on thediscovery route. Discovery is only unfolding. Thetruth is that one is ever free, ever unbound, everthe fullness of consciousness and the very sourceof the spring of joy. It seems that this truth is loston us in spite of the fact that Ramana is dinning itinto our ears. Truth is always staring us in the facewith all the brightness of the midday sun. Whereasone’s understanding is heavily covered by darkclouds of the tentacles of time in whose grip onehas been well and truly caught. \

Yoga Vasistha

Yoga Vasistha is an Advaitic masterpiece. It is the story of the illus-trious sage Vasistha instructing Rama on the misconception of theworld and the false notion of duality. The setting is in a palace wherenumerous other sages and holy beings are present. This scripture isfilled with captivating stories and legends that are used to expose ig-norance to Rama and awaken him to Pure Being.

Vasistha said, “Craving is the root of allsorrow, Oh Rama: and the only intelligent way isto renounce all cravings completely and not to in-dulge in them. Even as fire burns all the morefiercely when fed with fuel, thoughts multiply bythinking, thought ceases only by the extinction ofthinking. Hence, ascend the chariot of nonthinkingand with a compassionate and limitless vision be-hold the worlds sunk in sorrow... I shall narrate toyou the story of Bali listening to which you will gainKnowledge of the eternal Truth. The demon-King

Bali, son of Virocana, ruled over this region (thenetherworld). The Lord of the universe, Sri Hari, hehimself was the protector of this king: hence, eventhe King of heaven, Indra, adored him. By the heatof the very radiance of this King Bali the oceans gotdried up as it were. His eyes were so powerful thatby a mere look he could move mountains. Baliruled for a very long time over the netherworld.

In course of time, intense dispassion overcameKing Bali, and he began to inquire thus, “How longshould I rule over this netherworld, how long shall


I wander in the three worlds?What shall I gain by ruling overthis kingdom? When all that is inthe three worlds is subject to de-struction, how can one hope toenjoy happiness through all this?Again and again, the same dis-gusting pleasures are experi-enced and the same acts arerepeated day after day in thisworld: how is it that even a wiseman is not ashamed of this? Thesame day and the same night,again and again, life in this worldrevolves like a whirlpool. Doingall this every day, how can onereach that state in which there iscessation of this repetitive exis-tence? How long should we con-tinue to revolve in this whirlpooland of what use is it?

Ah, I remember what my fa-ther Virocana once told me. I hadasked him, “Father, what is thedestination of this world appear-ance or repetitive existence,

when will it come to an end?When will all the delusion of themind cease? Gaining what shallone attain total satisfaction, see-ing what shall one seek not else?I see that it is impossible to attainthis by means of experience ofthe worldly pleasures or actions.For, they only aggravate the delu-sion! Pray, tell me the means bywhich I shall rest forever insupreme peace.”

Virocana said to Bali, “My son,there is a vast realm, wideenough to engulf the threeworlds. In it there are no lakes,no oceans, no mountains, noforests, no rivers, no earth, nosky, no winds, no moon, no gods,no demons, no demigods, novegetation, no heaven, no highand low, no words, not me, northe gods like Vishnu. Only One isthere and that is the supremeLight. He is Omnipotent, Om-nipresent, He is all — and He re-

mains silent, as if inactive.Prompted by him, the king, hisminister does everything — whathas not been he brings aboutand what is he alters. This minis-ter is incapable of enjoying any-thing, nor does he knowanything: though ignorant and in-sentient, he does everything forthe sake of his master, the King.The king remains alone, estab-lished in Peace.”

Bali asked, “What is the back-ground which is free from psy-chosomatic illnesses? Who is thatminister and who is that King?The story is wonderful and un-heard-of. Kindly explain all this tome in detail.” (Read The SupremeYoga, by Swami Venkatesananda,for Virocana’s answer to his sonBali.) [Aug. 14, 15, 16] \

(See page 22.)

Q: What should we do for ourspiritual growth?

Ma: Follow the Guru’s instruc-tion.Q: How can some of us rise tothat state?

[Arya interpreting Ma]: Again,follow Guru’s instruction andyou will reach the same height.

Interpreter: That she did notsay. She said, “Guru’s

instruction.” (Laughter)

Arya: Mother, when we come toyou there are no questions.

Ma: There are two ways, whenyou have passed an examinationthere are no more questions, orwhen you have not startedstudying yet there are no ques-tions. (Laughter)

(Continued on next page.)

FROM THE

Brahmaloka Library


Mahadeva said:

32. The devotee should meditate upon the form

of the nature of a fiery pillar. He should meditate

upon the Linga well known as Arunadri. Medi-

tating upon this huge Linga, the devotee should

circumambulate slowly.

33. Meditating duly upon this fiery Linga having

eight forms and circumambulating it (the devo-

tee) shall burn his sins.

34. If anyone regularly circumambulates the

Lord in the form of Sonacala, he has no rebirth.

He shall certainly attain eternity.

35. If a person takes even a step by way of cir-

cumambulation, the entire Earth is sanctified by

coming into contact with the dust of his feet.

36. With palms joined in reverence he should

make obeisance in every direction. He should

then meditate and eulogize. He should circum-

ambulate slowly without his hand touching any-

one else.

37. Without any agitation, without even hearing

the sound of his own steps, the devotee should

circumambulate in the manner a woman walks

when delivery is imminent.

38. The learned devotee should put on a clean

dress after bath. He should apply sacred ash

over his body and adorn himself with Rudraksa

beads. Remembering Shiva, he should take

steps slowly.

46-50a. This Linga with the name of Arunachala

is the greatest on account of its inscrutability

resulting from its state of not being an object

of speech and mind and also because of its

fiery nature. It is unapproachable. But I become

approachable immediately to the person who

circumambulates after meditation.

If a person holds at least one form (?) in the

course of the circumambulation of the Lord of

Sonacala, the dust of his feet becomes the

cause of unaging immortality.

The vehicles of the groups of Suras vie with

one another to bear the feet of those who cir-

cumambulate Arunachala.

The trees of Suras beginning with Kalpaka offer

shade to those men who circumambulate

Arunachala on the earth.

From: Skanda Purana, Chapter 9 (The Efficacy

of the Circumambulation of Arunesvara), Moti-

lal Banarsidass, Pub.

Q: How do you conquer loneliness?

[Here followed a discussion on how to translate the word “loneliness” into an Indian language. It hadto be explained, since no equivalent Indian word could be found. The question was finally worded,“When the mind feels lonely without God, what should one do?”]

Ma: God is everywhere. There is no loneliness. Everything is touching God. You do not conceive of“not,” of “emptiness” (of loneliness). The mind cannot but think. It thinks of a “no” — form, empti-ness. You are then not alone. When will you be alone? When God’s touch will come. When your ownNature will be revealed; then you will see that “eko brahma dvitiyo nasti” (there is one Brahman andthere is no other. – The Upanishad). There is no question of there being two.

Interpreter: You can not be alone in fact because at present this mind always believes in something.And these beliefs are always two (this versus that) but you will become alone when you have realizethat there is only one God. Whatever you are seeing, whenever you are hearing is God only. When yousee only God, then you are alone. At present there are always two.

(From an interview with Anandamayi Ma, Himalayan News, Sept./Oct. 1985)


September 1, 2014

[A seeker asked if, when he practices japa with the ma-havakya “Aham Bramasmi,” if there is a preferred lan-guage to use. He also asked, “. . . is there anyone livingamongst us who has had the experience of the promisedin Ribhu Gita results?” This is Nome’s response.]

September 1, 2014

Dear . . . ,

Om Namo Bhagavate Sri Ramanaya

Namaste. Thank you for your message.

The Knowledge indicated by the aphorisms mentioned

by you pertains to that “before which speech and the mind

turn back, unable to grasp.” It transcends all words and

thoughts. The inner revelation of this transcendent Knowl-

edge is the purpose of Ribhu Gita.

If you wish to make japa of the aphorism, be certain to

proceed from such to the actual Knowledge expressed by

it. Since you already know the Sanskrit, the question is

moot.

The Realization of Brahman, the sole-existent Self,

leaves no scope for the concepts of “realized beings” and

“unrealized beings.” That which you now think of as a “re-

sult” is truly the abiding Reality. This is eternally so. If you

inquire to know the Self, this Truth will be self-evident.

Om Namah Sivaya

Ever yours in Truth,

Nome

September 15, 2014

[A seeker described the difficult health situation faced byher brother, concluding with “Please let me know to find away out in this cycle of sickness and struggle. And alsoyour guidance to lead their lives in peace.” This is Nome’sresponse.]


Dear . . .,

Namaste.

It is clearly evident that the body is not eternal, but

rather it is transient. Likewise, is this the case with all situ-

ations in this world. Peace and freedom from suffering rest

in the realization of the changeless Self. Sri Bhagavan is

the Self, and faith in Him helps very much to establish

one's identity as the bodiless, immortal Self that He re-

veals.

The sickness is only of the body however severe it

may appear to be. The Self is not the body. If one abides

as the Self, the physical disease, pain, etc., do not effect

the unchanging peace.

All of life and death, including all the permutations of

experience, are within His power. Knowing this to be so

one can remain free of anxious thought about anything.

Seek the eternal. Dissolve in the eternal. Repose in

the eternal. Identify with the eternal. This is devotion, and

this is Self-Knowledge.

Never was there a time when you were not, and never

will there will be a time when you cease to be. Therefore,

there is nothing to fear and nothing to cause grief. Unborn,

unchanging and undecaying you are.

Have faith in this, be convinced of this, and realize

this.

Om Namah Sivaya.

Ever yours in Truth,

Nome

September 16, 2014


Namaste Dear Nome,

Your words helped me to come out of the misidentifica-

tion with the body and pushed me deep inside to do the

enquiry. It made me to stay calm and understand the real

nature.

Thank you dear Nome

Yours Kindly,

Ever yours in Truth Correspondence between Nome and seekers.

(Names of seekers are ommited to preserve their privacy.)


The SAT Temple bookstore contains an abundance of classic Advaita Vedantain its purest expression, with emphasis on the teachings of Sri Ramana Maharshi, Adi Sankara,Ribhu, Ashtavakra, Dattatreya, Vasistha and many more who have kept Advaita Vedanta alivefor millennia.

The following are excerpts taken from Sri Ramanasramam’sexquisite 8 volume set of “Arunachala’s Ramana, The BoundlessOcean of Grace.” This set contains the sublime story of ourSadguru, Bhagavan Ramana and His teaching, and is available forpurchase in the SAT bookstore. No further introduction has beenincluded here as Sri Ramanasramam has expressed clearly belowthe nature of this 8 volume set.

Arunachala’s Ramana, The Boundless Ocean of Grace

“Most comprehensive book on the life and teachings of Bhagavan,

Sri Ramana Maharshi. The author has brought all the anecdotes, con-

versations, and interesting incidents from every published source under

a single set of eight volumes. This eight volume set is a treasure trove of

wisdom for spiritual seekers. Available in Tamil and English.”

The following excerpts are taken from vol. V. They are recounts ofSuri Nagamma:

Tell Them and See if They Care for Your Words

After coming to Tiruvannamalai I got into the habit of taking coffee in the mornings. At the new housemilk was being supplied very late; sometimes as late as even eight or nine AM. As I had no work to do till

Jewels from the SAT Temple Bookstore


then I was going to the Asramam in the early morn-ing hours. Another lady devotee was coming thereearlier still. There used to be two or three ladiesalso with her. While I was sitting somewhere nearthe back door of the dining hall, they were sittingright in front of the main door which was facing thebathroom of Bhagavan. According to the existingpractice, the bell for breakfast used to be rung assoon as Bhagavan came out of the bathroom andhe went directly into the dining room. Bhagavan ex-pressed several times his embarrassment about hisgoing in for breakfast while some devotees werewaiting just opposite to him without having hadtheir breakfast. “Look at that. While all those arestanding there with empty stomachs, not havinghad even their morning coffee, I feel awkwardgoing in and eating sumptuously.” No serious noticewas taken of his remarks. One day, after having hisbreakfast, he was going out to the Hill when hehappened to notice me standing at the back door.Grieved at it he remarked, “See. Nagamma is alsostanding there. She does not eat anything at night.She looks tired. She is not able to have her morningcoffee because the milkman comes late. How can Ieat heartily leaving all these people hungry? Whatto do?” It seems he had remarked thus twice orthrice.

A few days later Ramakrishnaswami, Bhagavan’sattendant, told me about this. “Oh! If only I hadknown that this would cause some pain and em-barrassment to Bhagavan, I would never have gonethat side,” I said, and stopped doing so from thatday onwards. I went to the Asramam only after Bha-gavan returned from his morning walk on the Hill.Ramakrishnaswami appears to have informed Bha-gavan about this, and so Bhagavan is reported tohave said, “Oh! I see. You have told Nagamma, allright; but tell the other ladies and see what hap-

pens.” “Why not? I shall tell them and see that theyheed my words,” he said confidently. Accordingly,he spoke to them the next day. Are they the peopleto care for him? Instead, they remonstrated withhim saying, “Mind your own business! What do youlose if we stand here? We have not come here foryour coffee. This is all your fabrication. Bhagavanwould not say anything like that.” When Bhagavancame to know about this, he had a hearty laugh. Hesaid, “So you have had it. You said that they wouldheed your words. Are these people like Nagammato take it in the right spirit? If you say anything fur-ther, they will state that Bhagavan himself had per-mitted them to stand there. Supposing you sayBhagavan never permitted this, they will say hegave them permission, not verbally but in silence. Ifthat too is disbelieved, they will say Bhagavan toldthem so in a dream. What can you do then? This ishow they behave,” said Bhagavan.

Disease

In 1944 when my elder brother came to the As-ramam, a retired judge was there. It seems he wassick sometime back and got cured but not com-pletely. After listening to the details of the sicknessfrom early morning till 8:30 PM Bhagavan said, “Yes,indeed! The body itself is a disease. If the body getsa disease, it means that the original disease has gotanother disease. If you really want this new diseasenot to trouble you, you must first take the requiredmedicine for the original disease so that the laterdisease — that is, the disease of the disease — doesnot affect you. What is the use of worrying aboutthe secondary disease instead of trying to find amethod of getting rid of the primary disease? There-fore allow this new disease to go its own way, andthink of a medicine for the original disease.” \

“In The SAT Temple” . . . is a new SAT publication. It is a guide

through the SAT Temple, providing a brief description of the symbolism containedin the murtis, the stone carvings, and other sacred icons representative of AdvaitaVedanta in Hinduism. Everyone is invited to take a copy of this pamphlet. They arelocated on the SAT literature table. For a more in-depth explanation of these, pleaseread SAT’s publication, Advaita Devatam.

http://satramana.org/html/advaita_devatam.htm


Vasistha MuralAnandhi continues with her magnificent mural in the Lotus Room of the temple of Vasistha instructing

Rama in the company of other sages. Please visit the “Temple Blog” at:http://satramana.wordpress.com/2013/12/28/vasisthas-instruction-to-rama/

http://satramana.wordpress.com/2013/12/28/vasisthas-instruction-to-rama/


Sri Sadisvara Mandiram

Since its conception in March 2012, devotees have nearly completed the Sri Sadisvara Mandiram. Pleasevisit the link below showing the construction of the columns:

http://satramana.wordpress.com/2014/09/13/sri-sadisvara-mandiram-part-11-columns/

http://satramana.wordpress.com/2014/09/13/sri-sadisvara-mandiram-part-11-columns/

RMCL Ramananjali Awards

SAT WINS AWARDS! Earlier this year, RMCLheld a Global Online Contest and Fest in connec-tion with Ramananjali’s 500th public offering andthe centenary of the composition of Bhagavan’s Aksharamanamalai. Devotees at SAT were invitedto participate. Four entries were submitted. Beloware links that will take you directly to each entry.

SRUTHILAYAhttp://events.ramanacentre.com/collection/vie

w?vid=7209&cid=7208&lang=Tamil&page=2JANANE SIVAKUMARhttp://events.ramanacentre.com/category/vide

o/view?cat_id=2712&lang=Tamil

ADVAIT SADASIVANhttp://events.ramanacentre.com/collection/vie

w?vid=11349&cid=11348&lang=Multi-lingual&page=10

SAT TEMPLEhttp://events.ramanacentre.com/collection/vie

w?vid=11789&cid=8248&lang=Multi-lingual&page=4

Above, Advait and Janani happily display theawards received for their participation and SAT’sparticipation in the Global Contest. Janani won anaward for her artistic paper mache creation ofArunachala and Advait, Sruthi and the SAT singerswon awards for singing.


Ribhu is SAT’s youngestmusician. At just 2 years old,he is getting ready to jointhe SAT Temple singers ininstrumentation during puja.

Temple Bulletin

http://events.ramanacentre.com/collection/view?vid=7209&cid=7208&lang=Tamil&page=2

http://events.ramanacentre.com/category/video/view?cat_id=2712&lang=Tamil

http://events.ramanacentre.com/collection/view?vid=11349&cid=11348&lang=Multi-lingual&page=10

http://events.ramanacentre.com/collection/view?vid=11789&cid=8248&lang=Multi-lingual&page=4


Your Amazon purchases can help support the SAT Temple.

For eligible purchases at AmazonSmile, the AmazonSmile Foundation will donate 0.5% of the

purchase price to your nonprofit organization—the SAT Temple. Visit this link and see how:

http://smile.amazon.com/ch/20-3249462

During the Sadasivans’ recent visit to India, they procurred many beautiful brass lamps and other items forthe altars and for pujas to be used in the temple.

Navaratri: Friday, Oct. 3, 2014, 7:30 PMDeepavali: Wednesday, Oct. 22, 2014, 7:30 PMSkanda Shasthi: Friday, Oct. 29, 2014, 7:30 PMThe Truth Revealed Retreat: Nov. 21-23, 2014

Karthikai Deepam: Friday, Dec. 5, 7:30 PMSri Ramana Jayanthi: Tuesday, Dec. 30, 2014, 7:30 PM

OM NAMO BHAGAVATE SRI RAMANAYA OM NAMAH SIVAYA

Upcoming Special Events

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Reflections - October November December 2014

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Transcript of Reflections - October November December 2014