The Secret Of Enjoyment: Objectivity

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By Jaya Row

Pain is a given, but suffering is a choice. Everyone faces obstacles in life. They are part of life. You can choose to be victim or victor, succumb to setbacks or rise above them. Life is like a game. Sometimes you win, at other times you lose. You have to be able to take it in your stride.

If you depend on the constantly changing, unpredictable world you will get crushed by it. Learn to be Self-reliant. The world will bow to you. spiritual development is inversely proportional to your dependence on the world. The more you lean on it, the less you get. The less you need the more you get! Vedanta helps you become independent of the world and enables you to gain more from it. An enlightened master is totally independent, yet has the world at his feet!

There are three states of balance – restless, fragile and steady. The lowest is when you are like a cone on its apex, totally dependent on external factors. The intermediate state is when you are like a cone on its side – calm by yourself but the slightest fluctuation creates long spells of mental agitation. Be like a cone resting on its base. Nothing will topple or overwhelm you. You will be constantly at peace irrespective of what the world offers.

Every challenge is an opportunity to grow. The way out is to build inner reserves. Gain knowledge of your real worth. Fluctuations of the world will no longer traumatise you. They will only amuse and entertain you. Assess people and situations what they are, not what you would like them to be. Then you will not have unrealistic expectations and disappointments. Defer decisions if your mind is clouded. Consult a clear thinker who will throw fresh light on the matter. Get a sense of humour!

The spiritual path does not demand change of lifestyle, wardrobe or location. You do not have to move away from family, friends or career. It only calls for a change of attitude. Move from the mindset of taking, to that of giving. The law is – give, you gain; grab, you lose. Base your life on serving, adding value to others, offering your talent to a larger cause. See the miraculous results it brings.

When you have conflict with the people you Love most you tend to blame them. Look within. It is your selfishness that is the cause. You expect people to dance to your tune; you make demands and impose restrictions on them. This makes them want to break free. Love people for what they are. Accept them with their faults and idiosyncrasies. Learn to be self-sufficient. You will enjoy their presence and not miss them when they are gone. They will love you dearly.

Objectivity is the secret of enjoyment. You are able to ‘enjoy’ tragedy, even murder, and horror on screen, because you know you are apart from it. Similarly you are an actor on the stage of life. Play your role to the best of your ability, wholeheartedly. Exit when the time comes. You are your Self. You have nothing to do with the roles you play. You seem to have lost your identity. Understand who you are. The world will lose its sting. You will enjoy the roles and retreat into an oasis of Bliss when your part is over.

Shiva Meditating On Mount Kailash

Shiva Meditating On Mount Kailash
By Swami Chinmayananda
Shiva, one of the Hindu Trinity, represents Brahmn, Supreme Reality, in its aspect of annihilator, the other two aspects being those of Vishnu, the one who maintains and protects and Brahma, who creates. Shiva symbolises constructive destruction in the continuous process of creation, preservation, destruction and re-creation. Brahmn is described as the substratum upon which all creation, sustenance and destruction take place. This continuous chain of creation and destruction maintains the entire universe. The destruction of the morning is the creation of the afternoon, the destruction of the afternoon is the creation of the evening, and the destruction of the evening is the creation of the night. As a result of this chain of destruction-creation, day and night is maintained…

Shiva is also known as the eternal Lord of meditation. With a serenely peaceful countenance, he sits in deep meditation on top of the world, facing south – on Mount Kailash in the Himalayas -- as Dakshinamurti, dispenser of supreme knowledge. The term dakshina means that divine power of subtle perception generated in a fully integrated, pure intellect. When this power flows towards the vasana-conditioned hearts of disciples, it is said to be ‘turned southward’. Shiva thus assumes the form of guru and sitting on the peak of Kailash, turns southward to serve all seekers.

The meditating Shiva is a seen against the background of the snowcapped Himalayas. The white snow represents the absolute purity of His mind. His posture symbolises the ideal of harmony and poise experienced by a realised person. In that state of perfection, He is in total harmony with the external environment and happenings.

A life of harmony is attained by rising above a limited, egocentric view of life and expanding the mind so as to accommodate a constant awareness of the totality of the world, the entirety of humankind, and the vastness of universal problems. A life of harmony brings to one’s heart an inward peace and poise. By consistently living in harmony with the outer world, you gain sufficient poise and the problems and challenges of life do not affect you at all. Shiva sitting in meditation is a figurative representation of an ideal ‘man of poise’ who remains ever unaffected by all surrounding disturbances.

A ‘man of poise’ is not to be construed as living a life of ideal acceptance or unintelligent surrender to external challenges. On the contrary, such a person is dynamic and serves as the leader of all beings. Shiva’s eyes are half closed; indicating that He is fully conscious of all that is within and without. He understands the world outside to be only a reflection of the Self within. A realised person is one who has overcome the ego and kept it under perfect control. In contrast to such a one, worldly persons are victimised by the demands of ego. The glory of a ‘man of perfection’ is, therefore, in transcending the ego.

After grasping the objective knowledge of Truth, one has to retire to a quiet place for contemplation. Thereafter, spiritual knowledge can be communicated to others only in gradual doses, since their power of understanding the abstract knowledge is limited. This idea is indicated by the fact that the Ganga water descends from Shiva’s locks in a trickle. A dip in the sacred Ganga, therefore, is considered sacred, for it implies (in a metaphorical sense) that the seeker has cleansed the ego and become one with Supreme Reality. Abridged from ‘Siva’.

Hanumanji Charita

Sri Adi Sankara

Sri Adi Sankara

Some events, and an artist's impression:
Lord Shiva, also known as Dhakshinamurthy, who spreads the Universal Truth not by words but by his silence and by his sign of his hand which is held in the form of "Chin Mudra".
About 2500 years ago, when the spiritualisation of the people greatly reduced, all the Gods and the Rishis went to Kailash and pleaded with Lord Shiva to revive the world. Lord Shiva agreed with their request and informed that he will be born in this world. Lord Brahma, Indra and others also agreed to be born in this world to help Lord Shiva.
In Kaladi, Kerala, a learned brahmin, by the name of Sivaguru, and his wife, Aryambal, spent their life in pooja and in giving alms to poor and in other good deeds. This childless couple went to Trichur and performed puja for 48 days to Lord Vadakkunathan (Lord Shiva) and prayed for a son. Lord Shiva melted in their devotion and appeared before them and told them "I am extremely happy with your devotion and you will get what you want. But tell me whether you want a number of dull children or a son who is extremely intelligent, who will live for a short period only." The couple replied the decision could not be theirs as the Lord knows what is good for them.
Lord Dakshinamurthy, pleased with the reply, was born to Aryambal under the star "Thiruvaithhirai". As the Lord had already promised that he will be born to do good to this world, the child was named Sankara. Sam means prosperity and Karathi means te giver. All the visitors stood in awe at the divinity of the child and said "This is not an ordinary child".
As Shankara grew up, he attraced everybody with his intelligence and kindness. At the age of three, he was given "Aksharabyas", i.e., the learning of writing and reading. At the age of four, he lost his father. At the age of five, he was initiated in Brahmacharyam i.e., the holy thread ceremony was conducted and he was sent to Gurukul for learning of scriptures. As per the practice the brahmachari has to go from house to house and take alms and submit this to his guru. On a Dwadasi day Sankara happened to go to the house of a very poor lady jand asked for the alms. The lady did not have a single grain of rice in her house to give. However she had kept a single Amla fruit for herself as it was a Dwadasi day. She unhesitatingly gave this Amla fruit to Sankara as she could not send a Brahmachari empty handed. Sankara was moved by her selflessness and the poverty of the lady and prayed to Goddess Lakshmi in a beautiful sloka which is called "Kanaka Dhara Stotram". On completion of this stotram, Goddess Lakshmi appeared in person and showered a rain of golden coins on the poor lady's house.
One day, the rishis came to him and reminded him of his duty to the land in spreading spiritualism. Sankara agreed it was time to become a Sanyasi and go all over the country to kindle religious ferver.
One day when Sankara was taking bath, a crocodile caught hold of his leg. Sankara called out to his mother. Aryambal came running and to her horror she found her son in the grip of the crocodile and she cried that se did not know how to help her son.
Sri Sankara informed his mother that his life was nearing to an end, but if he became a Sanyasi, he could start a new life as a sannyasi. Thus Sri Sankara obtained permission from his mother to become a sannyasi.
Sri Sankara went in the search of a Guru to be formally initiated as a Sannyasi. At the banks of the river Narmada, he found the river gushing forth into floods. By using his powers, he encapsulated the river in his Kamandal (a vessel sannyasi's carry) and released it in the banks of the river. Sri Govinda Bagawathpathar, an ascetic who saw this, marvelled at Sri Sankara dn took him on as a Shishya.
Sri Govinda Bagawathpadar taught various vedas to Sri Sankara. He also taught about Advaita, the principle that every one in this world is the manifestation of God and that God and Atman are one and the same. He advises Sri Sankara to go out in the world and spread this truth throughout the country.
Sri Sankara went to Kasi and by that time, he had a lot of disciples. One of them, Sanandhyaya, was drying the clothes of his Guru and suddenly Sri Sankara called him to the other bank of the river as he needed the clothes urgently. Sanandhyaya, little realising that he would drown, starts walking into the river. However, the Grace of his Guru resulted in a lotus materialising wherever he was keeping his foot. When asked as to how did he cross the river, he says that when his Guru calls, he is not to worry about anything. Sri Sankara named him as Padma Padar (lotus feet).
Once, in Kasi, when Sri Sankara was going to the Vishwanath Temple, his path was blocked by an "untouchable" who was accompanied by his wife and 4 dogs. The disciples of Sri Sankara shouted at him to make way, and to keep a distance. The untouchable smiled and said, ""According to your principle of Advaita, which you practice, all the Jivatma are same as God. How do you ask me to go? How am I different from your Paramacharya? What you say is unreasonable. How can I go away from myself?"
Sri Sankara realised that it was not an ordinary person and understood that it was Lord Shiva himself who had come along with His consort and the four Vedas. He prostrated before the Lord and sang five slokas called "Manisha Panchakam". Lord Shiva presented himself along with Visalakshi and blessed Sri Sankara.
When Shri Sankara was 16, a very old Brahmin of ill health started arguments with him about Brahmasutra bashyam which Shri Sankara had written. Shri Sankara was astounded by his intelligence and arguments but they continued their discussion. The arguments continued for days together and the more Shri Sankara argued, his ideas crystallised more and more and he understood that the old man was none other than Vyasa Rishi, who was the creator of Brahmasutra. Sri Sankara said that he has done a great disrespect to the sage by entering into an argument. Vyasa Rishi said "I fully agree with your bashyam and I wanted to establish that yours is correct. I bless that you should live another 16 years and you should spread this Advaita throughout the country."
Sri Sankara learnt that there was a great learned person by the name Mandana Mishra who lived in Mahishmati and who followed the Karma Mimaamsa method of devotion. Sri Sankara arrived at his house and found his house was closed and Mandala Mishra was carrying out some rituals inside his house. Sri Sankara entered the house by using his powers and entered the house. Mandala Mishra became very angry and shouted at Sri Sankara. But Sri Sankara smiled and explained the uselessness of such rituals.
However, Mandala Mishra admired the intelligence of Sri Sankara and started discussions with him after completing the rituals. Sri Sankara said that there should be a judge to decide the winner and suggested that Sarasawani, the wife of Mandala Mishra, to be the judge. Sarasawani, who was extremely intelligent and learned, realised that Sri Sankara was none other than Lord Shiva, did not want to declare her husband as the loser. She suggested that both of them should wear a garland of flowers and whichever garland fades first, that person would be the loser. Naturally, Sri Sankara won.
As per the original condition, Mandala Mishra became an ascetic and started to leave the house. Unable to bear the separation, Sarasawani stood transfixed and told Sri Sankara that according to our faith, the husband and wife, even though have two bodies, are spiritually one and she would be incomplete without her husband.
Sri Sankara accepted this and started discussion with this lady. Saraswani showered questions like rain and Sri Sankara gave very beautiful answers and Sarasawani acknowledged him, and followed Sri Sankara and her husband's footsteps.
In their travels, they reached Sringeri in Karnataka, which is on the banks of Tungabadra. While Sri Sankara and Mandala Mishra were walking, Sarasawani did not move and stood fixed in the sands of Tungabadra. Sri Sankara turned back and realised by his divine powers that Sarasawani did not want to proceed any further and created a seat for her for spreading the Advaita. This seat is today called the Sharada Peetham or the Seat of Sharada. This was the first Mutt installed by Sri Sankara, with the direction that all the heads of the Mutts will be called Sankaracharayas and they will have a lineage of Shishyas or disciples.
When Sri Sankara was in Sringeri, he divined by his superior powers that his mother was in her deathbed, and as per his promise while taking Sanyas that he would be by her side while she breathes her last, he reached Kaladi and paid his last respects to the old lady. Aryambal was happy that her son had come back. Sri Sankara prayed to Lord Venkateswara who appeared in person and blessed Aryambal. Sri Sankara did the last rites for his mother but the people of Kaladi said that a Sanyasi does not have the right to do the last rites, but he did not hear that and carried the body of Aryambal and put her in the pyre himself and lit it himself.
After the death of his mother, he went all over the country and converted the people of other faith to Advaita. He revived a number of temples and using his powers, he established a number of Yentras in these temples to spread the blessings of Parasakthi. During his travels, he arrived at Mukambi, a religious place in Karnataka. A poor brahmin came to Sri Sankara with his deaf and dumb son and prostrated before Sri Sankara. Sri Sankara asked the boy, "who are you?". The dumb and deaf child, for the first time, opened his mouth and explained, "The body is not me, it is the Paramatma who is my body." Sri Sankara was pleased with his answer and he gave an amla fruit and named this boy as Hastaaamalakan. (Hastaa means hand and Amalakan means amala). Hastaamalaka became one of the principle disciples of Sri Sankara.
Sri Sankara, with his three principle disciples, namely, Padmapadar, Sureshwarar (Mandala Mishra) and Hastaamalaka, went from place to place, and preached Advaita. Sri Sankara gave intense training to his disciples. One of the other disciples, Giri, while listening to the discourses, would not ask any doubts, would not open his mouth, and would be silent all the time. Some of the other disciples thought that this Giri was a dumb idiot and did not know anything. One day, all the disciples were ready to listen to Sri Sankara's discourses. Sri Sankara waited for Giri to arrive. Ultimately, Giri turned up but instead of keeping silent on that day, burst forth into eight slokas which had never been heard by the disciples earlier. These were the creation of Giri. On hearing this, all the disciples felt ashamed and praised Giri. These slokas are called "Thotaka ashtakam". Giri was named as Thotakar by Sri Sankara.
Sri Sankara visited Thiruvidaimarudur in Tanjore district of Tamilnadu, which is a great religious place, and the ruling deity in the temple was Lord Shiva. The learned Saivites of the temple informed Sri Sankara that Lord Shiva is the creator and that they are all merely lowly life created by Lord Shiva, and if that was so, how does Sri Sankara say that they were one with the Lord ? They did not agree with the Advaita principle. Sri Sankara asked them to enter the temple. As they reached the Sanctum Santorum of the temple, their was a thunderous statement "Satyam is Advaita". This was repeated thrice and it was also followed by a hand which came out of the Linga which conformed the truth. All the learned persons acknowledged the principle of Advaita and accepted Sri Sankara as their Guru. Even today, there is a Sankara Mutt at Thiruvaimarudur and there is a linga with a hand materialising out of it.
Sri Sankara visited Thiruvanaika, near Trichy in Tamilnadu. In this temple, the Goddess Akhilandeswari was having a feirce power and people who went to have her darshan could not stand the fierceness of this Goddess. Sri Sankara created two sets of earrings which are called Tatankam and he presented these to the Goddess. The fierceness of the deity reduced. This tatankam, the earrings, has been maintained over time by the Acharyas of the Kanchi Mutt.
Sri Sankara visited Tirupathi and recited the Sloka "Vishnu pathathi keshanta stotra" which describes the Lord from his foot to the head. He wanted the people to visit the Lord in great numbers and get his blessings, he established an yantra. From that day the number of followers of the temple increased and is increasing day by day.
Arjuna tree is the tree of "Marutha" and the place where Lord Shiva appears as a Linga under this "Martha" tree is called Arjuna Kshetra. The Thiruvadaimaruthur which Sri Sankara visited earlier is called Madhyaarjunam. Srisaila, in Andhra, is called Mallikarjunam as Lord Shiva resides under a Marutha Tree which has also got Jasmine creepers on this tree. Sri Sankara visited this tree and became ecstastic on seeing the linga at the foot of this tree. His happiness flowed like the waves of a flood and became a sloka called Sivanandalahiri.
Near Srisailam, there is a forest called Hatakeshwaram, that no man enters. Sri Sankara entered this place and did penance for many days. During this time, a Kabalika, by name Kirakashan appeared before him. Kapalikas are a set of people who live in the burial grounds and pray to God by giving human and animal sacrifice. They were against Advaita which preaches love and affection and shuns violence. He asked Sri Sankara that he should give his body as a human sacrifice to Lord Shiva. Sri Sankara was happy to hear this request and agreed. Kirakashan was about to cut off Sri Sankara's head when Lord Narasimha appeared in the form of a lion and killed Kirakashan.
Sri Sankara completed his travels and went to Badrinath. Lord Vishnu appeared before him and told that his sculpture in Alaknanda river should be taken out and a temple should be built for it. This temple is called Badrinarayan temple and is one of the important religious places for Hindus.

Spirituality Is No Magic Pill

Self-realisation with spiritual growth is a profound goal to pursue. However, spirituality is not a panacea for all our challenges. While spiritual progress offers pathways to heal our varied wounds, we also need to work at resolving our emotional and mental baggage. Unless we simultaneously focus on that, some of our emotional issues keep surfacing, even during the journey of spiritual growth.

For example, if we have grown up with a reserved personality, we are likely to remain aloof in our spiritual practice; if our competitive streak has been our psychological copout for feeling inadequate, we will probably be drawn to constant comparison of our spiritual progress with others; and if chasing success was our defense mechanism for not feeling loved, we may pursue spirituality with the same obsession.

Similarly, if spirituality offers possibilities of leading a more meaningful life, we can readily develop aversion for other lifestyles and judge others based on that. If we increasingly value a life of austerity, we run the risk of looking down on extravagant spenders. If we have begun experiencing greater peace, we can easily find accepting anger of people around us challenging.

Moreover, spiritual practice can become an escape from our emotional demons – issues of anger, loneliness, envy, aversion and judgmental nature; instead, it needs to be a path to face them. Working out our emotional past and conditioned mental patterns, alongside pursuing spiritual insights, paves the way for a more wholesome growth. For example, consciously working with our judgmental nature and limiting mental beliefs, acquired during childhood, can be very supportive in our journey.

Each of us desires to be loved – it’s our primal instinct. However, during our formative years, we subconsciously develop personality traits that seemingly best fulfill this need. Depending upon what helps us gain our parents’ love during childhood, be it conformity, winning, diplomacy, aggression, perfectionism, playing a victim and so forth, we subliminally begin to cement those traits into our psyche. Over time, they become an integral part of our adult personality. Only when we are able to bring these traits into our active awareness, effectively neutralise them, and be our authentic selves, can we create healthy shifts in our limiting mental beliefs.

Further, being routinely judged by our parents, teachers and peers during our early years impacts our self-esteem. We feel inadequate within and grow up believing that it is desirable to be perfect. These beliefs get reinforced at our work place as well as in our personal relationships. These experiences guide our value system and we get accustomed to judging ourselves and others.

Instead of constantly seeking perfection in ourselves -- and in our colleagues, spouse and children -- we need to build appreciation for wholesomeness. Instead of judging ourselves, we need to learn to be compassionate towards our shortcomings and be comfortable with who we are. This supports our ability to unconditionally love ourselves. This does not mean we stop striving to get better – instead, it entails learning to love our current state and not postpone our contentment to achievement of a new and improved future state alone.

Our spiritual answers come more naturally when we stop seeking to be perfect and stay open to accepting all possibilities. We sense greater harmony with everything around us only when we overcome our limiting personality traits and start being our authentic selves. We are more present and better experience being in the flow when we get away from our conditioned judgmental responses. The writer is a life coach .

Consciousness And Conscience

Q: What is the difference between Consciousness and conscience?
A: They can be termed as twin flames that enlighten life’s journey. A human being is not living without consciousness and is not human without conscience.
Consciousness in its basic wakeful state help us to respond and react to physical requirements arising from survival instinct loaded with ego, entrapped by illusions. This mind-driven entity can also elevate one to higher levels of consciousness or altered states of awareness, to sarveshwara or pure consciousness.
Seers tell us that consciousness in primary form is only outward awareness. In its stabilised condition it is knowledge and in pure structure it is our inner-world that reconnects us with the divinity that exists everywhere. This awakening, coming from core calmness, can cross the limiting parameters of the material world’s physical demands and daily struggle of maintaining balance in life.
According to Lao Tze, “The key to growth is introduction of high dimensions of consciousness into our awareness.” Aiding this deeper perception is conscience, the voice of the ever-vigilant spirit within us which tells us right from wrong. These two formless attributes are the passport and the visa to enter the universe of supreme bliss, the world of nothingness.
In its normal state, consciousness, confronted with numerous challenges, often buries conscience that deals with truth, honesty and integrity. Conscience has to be kept alive and active because in confrontation with trials and temptations, traumas and tragedies, consciousness often becomes a defence mechanism to justify unjustifiable acts. It requires true courage to encounter fathomless fears, irrational insecurities, abnormal angers, and lasting lusts.
Q: Then why we do not pay any attention to our conscience?
A: Basically, in moments of confusion and conflicts, decisions and dilemmas, our ego stands as barrier between conscience and consciousness. In our competitive life guided by ego we tend to see illusory images, fail to observe consequences, distracted by the external world, and we do not listen to our inner voice. It is better to have conscience as Sakha or friendly adviser, because there can be no witness so terrible, no accuser as powerful as our own conscience. Gandhiji said, “The court of conscience supersedes all other courts”. But before cracking the whip, conscience does issue warnings in the form of admonitions and condemnations. It is up to us to recognise these signals within.
Introspection is the only way to bring about deeper awareness and positive perception. Get baptised by sunlight. Infuse body and mind with the cosmic light and energy of the morning sun. This ignites the atmasoorya or inner sun. Light causes reflections and shadows. The rays of light in the atmosphere are imperceptible, but when they fall on any object it becomes visible by virtue of the reflection caused by light, which also causes shadows. Similarly, when we observe our self with this inner light we perceive reflections and shadows within. Intensify this light, breathe light, wash your thoughts and mind with light and study the shadows it casts. Once the symptoms and shortcomings are diagnosed, they can be faced, encountered and obliterated. Pure conscience is light; it is love.
Life’s experiences are meant to set in motion evolution of consciousness and conscience helps us to stay on the right track. Deep down in the darkness of coal mines, under tremendous heat and pressure, some carbons transform into diamonds. A clean conscience takes us closer to Supreme Consciousness.

Akshra Mana Malai

Desirelessness is wisdom” teaches Sri Ramana Maharshi in the seminal work “Who am I”. Followers of Ramana Maharshi strive for desirelessness as a spiritual goal.
Even spiritual aspirants committed to “desirelessness” must engage in life sustaining acts like finding food and water. Renunciates in Hinduism are permitted to live on alms as a means of cultivating desirelessness and humility.
Some renunciates who associated with Ramana Maharshi lived on alms. They went to town collectively in a group singing praises of the Lord.
Before descending the Hill for alms, the sadhu would blow a conch shell, providing an initial notice to the pious residents of the town who provided them food. Once again, at the foot of the Hill they would blow the conch announcing their arrival at the town for alms. The town folks graciously offered them plenty of food out of respect for their association with Ramana Maharshi who was living on the Hill.
The arrangement worked well until men who were not followers of Ramana Maharshi found out the special generosity of householders towards devotees of Maharshi. They too formed a group, blew on a conch and walked the streets singing traditional praises of the Lord. Purposely, they started on the rounds to collect food a little earlier than the devotees of the Maharshi. The generous householders could not distinguish between Bhagavan’s real devotees and the imposters who were similarly clad and singing similar praises of the Lord. The devotees of Maharshi had to return with meager collections and accept hunger.
The devotees, victimized by identity theft, turned to their Savior, Ramana Maharshi who was personification of the infinite compassion of Arunachala with matchless power to change misfortune into good fortune. Perumal Swamy a disciple of Maharshi requested Him to compose a unique prayer that would secure for them the Presence of Ramana Maharshi and reveal to the world their true status as His genuine followers.
Normally those going out begging for food sing a song with the refrain “Samba SadaSiva, Samba SadaSiva, Samba SadaSiva Hara Hara”. At first, the Maharshi composed a few similar lines with the refrain “Arunachala” and stopped. Perumal was waiting for the next lines but was disappointed. One day, the Maharshi went for giri pradakshina(walking around the hill) alone. That day one hundred and eight verses invoking the grace of Lord Arunachala gushed forth like a perennial spring from the depths of Maharshi’s heart.
The very name of the song reveals its import (bhava); the bride was the Jiva (Maharshi himself) the bridegroom was Lord Arunachala. The Maharshi created situations where the bride pined for the bridegroom and thus composed the song.
Normally a pining lover’s words would be piteous but when they are accompanied by devotion the effect is perfect. The bride displays various feelings like self-pity, bashfulness, maturity and hurt at being spurned; all these make the poem exquisite with a remarkable co-mingling of bhakti(devotion) and sringara(romantic love). Like sugar in milk, the poem abounds in upadesa of wisdom also. In the original Tamil the words employed have more than one meaning, which makes a perfect translation impossible. Those who sing and listen to the song at the Ashram are overwhelmed with joy. When the bhava is sweet and the words are delicately balanced – this is only to be expected. This song has a soothing effect in the hearts of devotees.
The first effect of the sacred song was to solve the problem of food shortage. In “Day by Day with Bhagavan” it is recorded that Bhagavan says that Akshara Mana Malai fed the devotees for many years. The power of the song is far greater than simply vouching daily ration of food by the Grace of Arunachala. It assures for us the presence of Arunachala and Sri Ramana Maharshi wherever we may live.
Sri Ramana Maharshi poured His heart out and imparted His spiritual power into Akshara Mana Malai as a gift to His devotees so that they may easily invoke His gracious presence wherever they want. The sacred poem if regularly chanted confers the protective umbrella of Aruanachala (Maha Guru Sri Ramana Maharshi). It has the power to remove the obstacles facing the devotee and to guide him in day-to-day life.
A hundred years have passed since the “Akshara mana Malai” came into existence. The centenary event will be observed by organizing daily chants of Akshara Mana Malai at the ashram and all the centers dedicated to Ramana Maharshi. May all devotees learn and chant Akshara Mana Malai with fervour! May they all emerge victorious in their endeavour to gain self-knowledge of which Arunachala and Ramana Maharshi are supreme symbols! May all benefit by the power of the presence of Ramana Maharshi revealed by his immortal composition Akshara Mana Malai