A narration of a women of strenght - Ramani Ammal, a devotee of Ramana Maharishi.

RAJAPALAYAM RAMANI AMMAL


She carries herself with a special dignity, born from the peace of deep devotion. This is what we feel when Ramani Ammal walks past us at Sri Ramanasramam. The spiritual aspirations which consumed her since her childhood have blossomed into a graceful flower of virtue and self poise. In this interview, videotaped in December of 1989, she briefly told us her life story.

Questioner: Please tell us about how you first came to Ramanasramam.

Ramani Ammal: My chosen deity in childhood was Lord Krishna. From my youth I had very pleasant dreams and would sometimes see Lord Krishna or other familiar deities in these dreams. But at the age of sixteen or seventeen I once saw a strange sage-like person coming down a hill and was captivated by his grandeur. I later came to realize that this sage was Sri Bhagavan.

After having that vision of Bhagavan in my dream, a certain fear that had gripped me for some time all of a sudden disappeared. My relatives and others noticed this and commented how I was now moving about freely. This was Bhagavan's first influence on me.

Also, at the age of sixteen I was reading the Jnana Vasishta. While reading it I experienced that I was enveloped in jyoti, a bright white light. I thought that if this is what happens just by reading it, how much more wonderful would it be if we practised dhyana and the other spiritual injunctions taught in the book. I used to be thrilled simply by reading those ancient Tamil scriptures. But it wasn't until I was twenty before I got hold of a book on Bhagavan.

Kumaraswami Raja, the Chief Minister of Madras, who was a cousin of mine, brought me Bharati's biography of Bhagavan, Ramana Vijayam, in 1946. Mrs. Kumaraswami Raja was very fond of me, and though other relatives prohibited me from reading spiritual books, she used to stealthily supply me with them. The day she sent this book over with a boy, I was sitting in the house with a friend, a headmistress, who though Christian, was sincerely interested in our religion.

The boy who brought the book said, "Mami said to hand this book to you." I got up and went up to the gate to receive it. The moment I touched the book I lost body consciousness. My whole body became stiff. I somehow managed to return and sit next to my friend. Noticing my plight, she commented that I shouldn't read such books that make me forget myself. Everyone was complaining about this same thing, for in those days most of the time I would be sitting quietly, alert to my spiritual aspirations. All thought that I was simply idle with no work to do.

With difficulty I opened Ramana Vijayam to the first page and was met by the photo of the young Ramana. I became speechless. My friend, who was somewhat alarmed at my condition, had to leave and I somehow saw her off. With great reverence I took the book and started reading it. As I read, my eyes kept closing involuntarily, and I was drawn within, which I later came to know was meditation. Bhagavan taught me meditation in this way.

After reading this book, I felt I should leave home and go meet Ramana Maharshi. It is my family custom that women never even leave the house, not to mention leaving the town. That vairagya, or desperate determination to leave my house for spiritual fulfilment, was implanted in me by this book; and I am sure it was by the direct influence of Sri Bhagavan himself.

Because of my intense desire to go and see Bhagavan, my younger brother was moved to help me. He is a very pious person, with a soft nature. With his help I secretly left home and reached Tiruvannamalai and the holy feet of Sri Bhagavan. But after reaching there, I was overcome with a sense of guilt for running away from home. This feeling of guilt, and a sense of bringing ill fame to the respected Rajagopalan family, was uppermost in my mind when I first came into Bhagavan's presence. I felt depressed because of this.

When I arrived I went to the office to inquire where Bhagavan was. I was told that Bhagavan was near the well. When I came near the well, I saw a thatched shed next to it and all I could see in it was a flaming fire. I thought to myself, "I asked for directions to go to Bhagavan and they have sent me to a sacrificial place where there is a fire." It was only after a few minutes that I saw Bhagavan's comely form emerge from those flames. Even when I had the Jyoti Darshana I was blaming myself, thinking that I had this delusion of seeing a fire instead of Bhagavan because I was foolish enough to come out into the hot sun. It was only afterwards I realized Bhagavan had bestowed upon me this great boon of Jyoti Darshana. Next I heard Bhagavan saying to me, "You have now come home. Why don't you sit down?"

Coming from a family where women never go out, and having never gone out myself, I did not know how to behave in company. When Bhagavan said "You have now come home. You can sit down," I sat down right in front of him and not in the place reserved for women. For three days I kept sitting in front of him and all the while the feeling of guilt for running away from home was haunting me. I kept sitting in front of Bhagavan, not knowing how to act or ask questions, or anything else.

On the third day I heard Bhagavan telling someone: "I also ran away from my home, and at the railroad station I was so frightened that anyone could have identified me as a runaway, caught hold of me and sent me home. I ran away like a thief." When Bhagavan narrated this, it completely wiped out all my guilt feelings from that moment onwards. This was an act of pure grace directed towards me. It is very strange that by those few words Bhagavan entirely removed any residual fear in me. Bhagavan later said that sometimes you have to do a wrong thing to achieve the ultimate right thing. He even commented that there is nothing wrong in a woman running away at the tender age of twenty to come here.

I should narrate how my first Giri Pradakshina took place. I was not accustomed to walking at all, but whenever people came to tell Bhagavan that they were going on a Giri Pradakshina, I longed to go too. One day Venkataramayya and others were going round the hill, and in this group there were two devotees who were over eighty years old. I did not say anything to Bhagavan, but was all the time praying that I should be included in that party. Immediately Bhagavan said to Venkataramayya "Take this girl - the one seated there - with you." Bhagavan didn't stop there, for he even said, "She will walk very slowly. Will that be all right?" Then Bhagavan turned towards me and said, "These are our own people. Are you prepared to go with them?" Looking at me, he simply said, "Go!"

The Pradakshina took almost six hours. At Adi Annamalai I could move no more. I requested the group to proceed without me, and told them I will reach the Ashram later. But they said, "How could we leave you when Bhagavan entrusted you to us? Even if it takes you another day to complete the Pradakshina, we will stay with you. Only with you can we re-enter the Ashram."

I was again feeling very guilty when we finally arrived. I was thinking that others take three to four hours to complete the Pradakshina and I have taken six hours, wasting not only my time, but theirs too. I felt that they were all older than me, and a younger person, like me, had caused them so much inconvenience. When I entered the Ashram my heart was heavy with this feeling. With great difficulty we entered into the presence of Bhagavan and as soon as I sat down, Bhagavan started narrating how the Pradakshina should be done by walking as slow as a royal queen in her ninth month of pregnancy. "So there is nothing wrong in what she did," he concluded. After this, many times I used to go around the hill all alone.

I used to fast a lot in those days - almost fifteen days out of a month. It was helping in my sadhana. One day, with the permission of Chinnaswami, I stayed in the Ashram till 7:30 p.m., which is the supper time. Bhagavan turned to me and said, "Aren't you coming for supper?" Then he said, "Sattvic food should be eaten. There is no meaning in mere fasting." Since then I stopped fasting. Even if I wanted to fast, for some reason or other it would be broken. That is a real wonder to me.

I was not aware of this Brahmin-non-Brahmin separation in the Dining Hall. One day I entered and saw the screen dividing the seating area. Some people were already seated. I was in a fix as to where I should sit. Bhagavan saw my plight and asked me to sit right next to him. He said to an attendant, "She doesn't know anything, so put her leaf here." Then he said to me, "Don't worry about these Brahmins." That is how Bhagavan in his kindness used to take care of me, for I was all alone and ignorant of the customs and ways of the world. Since Bhagavan was showering all this personal attention on me, Chinnaswami also took a personal interest in my welfare. As Muruganar was away, Chinnaswami offered me his residence to stay in, and also offered to send someone to guard me. I told him that I was not afraid and would lock the house from inside and needed no one to guard me. Bhagavan overheard this and said, "She is a young girl, and does not know the consequences. Let her sleep indoors, behind closed doors, but you send a servant to sleep outside on the verandah." I did not know anything when I came here. Even cooking I learned here and, of course, Bhagavan taught me many things from within.

Interviewer: Since you used to sit in front of Bhagavan quite often, could you please give a detailed description of what is called 'Bhagavan's Glance of Grace?'

Ramani Ammal: Bhagavan's look was real magic. You could not do anything but just look into his eyes, which would transform you into Samadhi. Everyone in the hall used to feel Bhagavan was looking at them alone. This was the true experience of each one of us. In his inimitable way he was giving the glance of grace to each and everyone seated in the hall. Bhagavan's look used to take us deep into Samadhi. Just by looking into his eyes, we came to know what meditation is. This was, and is, the common experience of all devotees. You ask anyone and you will get the same reply.

Once he gave me such a look and for a very long time I was absorbed in Samadhi. Bhagavan was reading the newspaper, letters were being brought in, normal activity was going on, but I was oblivious of the happenings outside of me. In fact, I was unaware of my body.

I once remember a Harijan lady who for the past twenty-five years was gathering honey to send to Sri Bhagavan. On every occasion she was unable to bring the honey herself and had to send it with someone. After waiting for twenty-five years, she finally found the opportunity to come. The poor lady was in tattered clothes, standing before Bhagavan. Her eyesight was poor and I still vividly recall the unusual way she looked at Sri Bhagavan, calling out "Oh Darling, where are you? I want to see you." Bhagavan in all his graciousness said, "Granny, look this way. I am here." Looking at the honey she had brought with her, he said to me, "They are Brahmins, they won't eat this. We will share it, and eat it."

It is often said, Bhagavan did not give direct Upadesa, but what else is all this? Although Bhagavan repeatedly pointed out human frailty, people were not prepared to rectify themselves.

As if talking to himself, he looked at this poor old woman in ragged clothes and said, "Poor lady, she must be hungry. And where will she go for clothes? Who will offer her food and clothes?" Upon hearing this, Ondu Reddiyar got up and said, "We will give her food and also see that some clothes are purchased." Then Reddiyar took the woman to the Dining Hall and fed her sumptuously. He also sent someone to town to buy her a sari. As the old woman had no money, she had walked a great distance to come here. Bhagavan knowing this, said in an impersonal way, "Would anyone be interested in getting her a bus ticket?" Reddiyar again came forward and said, "We will provide her with a bus ticket and see her off." When this lady returned from the Dining Hall she was touching the ground, and then touching her eyes. That is a way of prostration and thanksgiving. It is noteworthy that whenever the poor or untouchables came, Bhagavan took a very personal interest in them, which was a moving sight to see.

Sri Bhagavan had absolutely no connection with either body or mind. People used to be confused by seeing him read letters and newspapers. His inner state never changed since he was sixteen. This was demonstrated repeatedly, but only those who had the eyes to see, could see and realize it. Sri Bhagavan was also a real taskmaster. He used to quietly move around to various places within the Ashram without notice. So every place had to be kept clean and neat because Bhagavan was very particular about cleanliness. He was also particular about punctuality. This kept every member of the Ashram alert and on their toes, ready at all times to do what was necessary. Look how this Ashram has grown. Unless Bhagavan was very careful in his silent supervision, could it have grown to this extent?

Questioner: Where were you at the time of Sri Bhagavan's Mahanirvana?

Ramani Ammal: I was at Rajapalayam. That night I saw a blue light beautifully rising up into the sky. I knew Bhagavan had left the body. I felt that I did not want to live after that and started a fast. By fasting I wanted to drop the body. After five or six days of not touching food I had several visions. In one of them I was taken inside the Arunachala Hill and saw there rishis performing yagnas and yoga. I also saw Sri Bhagavan seated there. Some munis or rishis offered some prasad to Bhagavan. Then Sri Bhagavan himself gave it to me, and I was made to eat. I remembered that I was fasting, but couldn't refuse Bhagavan's prasad. How can I say that it was a dream? I consider it was Bhagavan's grace alone. He also said to me, "You say and repeat 'I have gone away, I have gone away'. Where have I gone? I am right here. You are not looking inward. If you look within, I am there." For many days afterwards the smell of that prasad lingered. The aroma even spread all through the house. My brother and sisters kept talking about it. When I was fasting, my brother and sister were also fasting with me. The morning following that vision we started taking food again.

In the dream I also remember Bhagavan was seated near a tank and rishis and munis were serving him. He looked splendid, gracious, magnanimous, and magnificent. It was a beautiful sight. I saw there Kamadhenu, the celestial cow, the celestial tree, and many other wonderful things. It was a divine sight indeed. From that day onwards I had no thought at all that Bhagavan had left us. He is all pervading, and I experienced him particularly in my heart. I no longer felt sorrow. He is even here now.

When I came again to Tiruvannamalai I was filled with bliss. You can feel Bhagavan's presence every minute. Right this very minute I feel his Divine Presence. I have no unhappiness. I am happy all the time. Sri Bhagavan's Presence is so overpowering. See how we all are gathered here. What have we done to deserve this?

Interviewer: To my knowledge I haven't done anything good and I also wonder, along with you, how Bhagavan has gathered us here.

Ramani Ammal: I can't say that I have ever done anything bad. From my childhood I didn't know what is good and what is bad either. But doing good or bad has nothing to do with our coming to Bhagavan's Presence. It is only by his grace that we are filled with his glorious Presence.

[We extend our warm appreciation to J. Jayaraman who was the Tamil interviewer, James Hartel who videotaped it, Sri V. Ganesan who translated the interview into English, and to Geeta Bhatt who kindly typed it.]

Sadhguru speaks about how distorted perceptions have crept into culture and tradition, creating a bias against women on the spiritual path.

Sadhguru:

 Indian spirituality has always been a rich mixture of men and women reaching the heights of their consciousness. A woman is as capable as a man when it comes to inner nature. It is only the peel, the body, which you call as a man or a woman. What is within is the same. The peel is not going to decide what one’s spiritual capabilities are.

In ancient times, women also wore the sacred thread because without it, they could not read the scriptures. Like a man, she could live within the marriage for ten to twenty years, and when she had the urge to become spiritual, she could renounce the family. However, when barbarian hordes invaded India, women slowly lost their freedom. The rules started changing. Maybe it was necessary for a certain period of time, because the physical situation was such that some restriction had to be placed on women for their own safety. But unfortunately it became the law. The first let down for a woman was when they declared that she cannot wear the sacred thread. It was also said that the only way she can attain mukti, or her Ultimate Nature, is by serving her husband. It was fixed that only a man could renounce.





Unfortunately, this sometimes continues even today. A woman is told that she has been born only to serve her father or her husband. People talk about the non-duality of existence and say, “Everything is one, but women are less.” In spite of the fact that a man knows that his existence depends upon her, if he cannot even accept her, his accepting all the dualities in the existence is simply out of question. The question of inferiority or superiority comes only in a prejudiced mind. It is just a question of two qualities. If a woman, out of whom a man is born, is inferior, how can man be superior? The possibility just does not arise. This problem is universal. It is not just about one gross man thinking like this. It has become a man’s way of life, a part of his very culture and religion.

Once, a certain social reformer went to Vivekananda and asked, “It is great that you also support women, what shall I do? I want to reform them. I want to support this.” Then Vivekananda said, “Hands off. You do not have to do anything about them. Just leave them alone. They will do what they have to do.” This is all that is needed. It is not that a man has to reform a woman. If he just gives room, she will do what is necessary.



Source Link : http://blog.ishafoundation.org/yoga-meditation/demystifying-yoga/women-on-the-spiritual-path/

Woman who stalled Rs 5000 cr corrupt irrigation projects

Bureaucracy hits back at Anjali Damania by taking away her 59-acre farm, but she remains undeterred. Truly, todays Jhansi ki Rani, Laxmibai.

 

 

On Friday last week, when 42-year-old pathologist Anjali Damania received a government order informing her that she had lost ownership of a 59-acre farmland she had so lovingly nurtured for close to 18 years, it just brought a wry smile to her face. What is 59 acres for a woman who has stalled irrigation projects worth over Rs 5,000 crore across the state and who has become the pivot in a struggle against a corrupt system that lets project costs escalate to help contractors make obscene amounts of money.

    The forfeiture of her farm was the system hitting back at her, hoping she would get scared and abandon the movement. But on Monday, when this correspondent met Damania at her residence, it did not look like she was afraid or was contemplating laying down arms.

    Activism was thrust upon this softspoken mother of two who till a year ago led a comfortable life, dividing her time between the farm, her medical practice and foreign holidays.

    Farmers' rights, human displacement, cost escalation in government projects and land acquisition were phrases she had read in the passing in newspapers and heard on evening TV news.

    She was just trying to save her land in Karjat which was to be acquired for the construction of a dam when she stumbled upon papers that showed how dams that would displace thousands of people and destroy acres of cultivable land were cleared in a matter of weeks. The papers also revealed how project costs were increased manifolds just days after a contractor bagged the project.

    The first set of figures that she managed to get hold were shocking. The cost of Kondhane dam, for which the government had sought to acquire her farm, had jumped from Rs 56 crore to Rs 328 crore barely a month after the contract was awarded. That's a cost escalation of nearly 600 per cent. Of course, this was done because a local elected representative demanded that the dam height be increased from 39 meters to 71 meters.

    Damania's struggle, which has spurred several activists to question cost escalation in irrigation projects across the state, started in May last year when she was told her 30-acre farm in Kondhane, Karjat would be have to acquired for a dam project. When she met local irrigation officials, they confirmed that such a project was being planned, but that the same had still not moved even to the drawing board stage. A complacent Damania went on a month-long holiday with her family.

    It was big mistake. When she returned, she found out that the project had been approved, tendered and a contractor appointed.

    Her immediate reaction was to save her farm that she had grown so attached to. Soon, project coordinators approached her to acquire the land. "They kept increasing the price thinking that I was acting like any other landholder trying to get the best deal. Frankly, I was like any other landholder, ignorant about my rights and how to protect them," she said.

    When pressure increased, Damania decided to sleuth around. She sought documents pertaining to the dam under RTI from the irrigation department. The first lot of basic documents revealed the shocking jump in construction costs. The documents also revealed that the project report was prepared, tender floated, and a contractor appointed in less than a month. This is when she realised something was amiss.

    At this juncture, Damania decided to get to the bottom of the issue and met up with several residents from other areas in Maharashtra where similar dam projects were proposed. "To my utter shock, it was the same story everywhere. Identical clutch of contractors bid for the projects everywhere. Contracts were awarded within days. At times, tender notices were published in newspapers a day or two after the project had already been awarded. Barely a month after the contract was awarded, scope of work was increased and cost went up manifold. None of the contractors were capable or technically sound to handle such huge projects," said Damania.

    This is some of the additional information that Damania was able to unearth. The cost of Kalu dam in Thane district had jumped from Rs 640 crore to Rs 1400 crore soon after the work was allotted. Similarly, the cost of Balganga dam in Pen jumped from Rs 420 crore to Rs 1,320 crore and for Shai dam the cost rose from Rs 410 crore to Rs 1,339 crore.

    As Damania began nosing around more, she started getting threat calls at her residence. Her family of stock-brokers freaked out. Her father-in-law issued an ultimatum - she would not be allowed to put everybody at risk for her work. "Fortunately, a few days later a television channel was featuring a programme on farmers' plight in a region where a big dam hadn't taken off as planned. Suddenly, my father-in-law turned towards me and told me that I should go all out after the scam and expose it to help poor farmers."

    She now began seeking documents pertaining to specific contractors and projects and it became more difficult to break through the bureaucracy. She was given lame excuses by irrigation department for not giving out documents. Her appeals under RTI Act went unheard. And when she eventually confronted Konkan Irrigation Development Corporation babus in their offices, she was told that the documents were nowhere to be found. "I just sat there and told them that I would not budge till I get my papers. I was scared that they will book me on some false pretext so I alerted my friends and India Against Corruption volunteers, who joined me in large numbers. Finally, at 7 pm the officials opened the cupboards and allowed me to take whatever I needed and photocopied them for me," she said.

    Armed with several relevant documents, she met Chief Minister Prithviraj Chavan in May this year, who stayed work on Kondhane dam and asked his officers to prepare a white paper on the state's irrigation projects. Work on several other dams, where she had been able to expose the nexus between bureaucrats and contractors, was stalled too. Earlier this year, she filed a Public Interest Litigation at the Bombay High Court.

    Just when Damania thought she was going strong in exposing corruption in irrigation projects, the system hit back. Damania received a notice from the tehsildar in Kondhane stating that she would have to surrender all the parcels of land that she had bought in the last 18 years. The reason cited was that since all these land parcels, barring one bought in 1994, were agriculture plots, only a farmer could buy them.

    Damania tried to prove that her first plot she bought from a cultivation company in Mahagaon, Raigad, was non-cultivated but fertile land. Over the years she and her husband had started cultivating it. "I showed them photographs of my land. I tried asking them as to why they took 18 years to realise that my first acquisition was illegal. I was obviously being targeted to get me off the case," Damania alleged.

    Of course, all her arguments were rejected. On Friday, she received a final order stating that all her land had been acquired by the state.

    Damania's resolve to fight against corruption hasn't diminished. She still continues to dig up documents on various other under-construction dams in the state.

The power to rebel against slavery. A Tribute to Women's Rebellion. A Happenings from Saudi Arabia.

A number of Saudi Arabian women drove cars on Friday in response to calls for nationwide action to break a traditional ban, unique to the ultra-conservative kingdom, according to reports on social networks.

The call to defy the ban that spread through Facebook and Twitter is the largest en masse action since November 1990, when a group of 47 women were arrested and severely punished after demonstrating in cars.

“We've just returned from the supermarket. My wife decided to start the day by driving to the store and back,” said columnist Tawfiq Alsaif on his Twitter page. “I took King Fahd Road [Riyadh artery] and then Olaya Street, along with my husband, I decided that the car for today is mine,” Maha al-Qahtani tweeted.

“This is a right for women that no law or religion bans... I went out to get my right, so that it would be up to me to drive or not,” she told AFP by telephone.

Her husband Mohammed al-Qahtani tweeted that she carried her necessary belongings “ready to go to prison without fear”.

Another woman posted online a video of her driving after midnight Thursday as the first woman to answer the call for protest. The veiled woman drove along nearly-empty main roads until she parked at a supermarket.

Police patrols were at normal levels on the sleepy streets of Riyadh on the first day of the weekend, an AFP photographer reported.

Many Saudi women had pledged on Facebook and Twitter to answer the call to defy the deeply entrenched ban.

Sharif, a 32-year-old computer scientist, found herself behind bars for two weeks last month after driving in the Eastern Province and posting footage of her actions on the Internet. Six other women were also briefly detained after being caught learning to drive on an empty plot of land in north Riyadh.