He says that it is impossible to be liked by all, "Even in the case of gods, if ten people like them, ten other people blame them …"
He says that nowadays there is greed or durasa. Earlier families stuck
together, and when there was division of property, the younger brother
would allow the elder brother to have more. There was respect and
dignity or- 'abhimaanam'. Now that is not there, and so he says there
are also no rains.
He says water goes to ‘pallam’ (the lowest level), referring to the value of humility.
He says there is the concept of rinam which decides future. A person may be married grandly with an expense of one lakh, and have no children. A person may elope and be blessed with a lakh children. He says that there is the sense of time, and the time has to be appropriate for any action to fructify.
He says water goes to ‘pallam’ (the lowest level), referring to the value of humility.
He says there is the concept of rinam which decides future. A person may be married grandly with an expense of one lakh, and have no children. A person may elope and be blessed with a lakh children. He says that there is the sense of time, and the time has to be appropriate for any action to fructify.
“Sugarcane tastes different from the sugar from mills”, meaning that the same truth takes on different forms.
He comments on the value of the spoken word saying, “Everyone who is born will die. Only words live on.” He says that what remains in the end is memory … all becomes mud, but the rememberances we have of people is what lives on.
He comments on fear saying that the ant bites, not because we will take away the rice grain from it, but out of fear.
He says of the good dying, referring to Naren’s untimely death, “The god takes away the good so that they do not see the karmam (ills)”.
He comments on the value of the spoken word saying, “Everyone who is born will die. Only words live on.” He says that what remains in the end is memory … all becomes mud, but the rememberances we have of people is what lives on.
He comments on fear saying that the ant bites, not because we will take away the rice grain from it, but out of fear.
He says of the good dying, referring to Naren’s untimely death, “The god takes away the good so that they do not see the karmam (ills)”.
Annasamy Anna.
"This banda, granite stone, we are sitting on. If it's stood up, and kumkumam applied, people will pray to it.
That's how it should be. Is there one place where God does not exist ?"
I was idly philosophising to Annasamy Anna, saying that finally we are all irrelevent. And that even Naren's passing away, whom each person in the village loved as father or son or comrade, did not make a difference, and village life has been going on.
Annasamy Anna would not allow that idle philosophy to pass. He asked me back, 'You tell me. If Naren was there now, what all would have been different.', and demanded an answer. And i realized that things would have been done - towards water issues, towards employment, and towards individual succour for individual pains.
He reminded me again that each of us plays a role, which does help in its own small way. , And without cynicism or pride we need to play that role, while there is breath in the body.
Morning satsang. Satsang over tea.
The girls. Chandana and Turiya. " Ayya, girls are better, no."
Annasamy Anna. "Gangamma and Agni Devudu. The goddess Ganga and the God of Fire. Only if both are there, you can cook isn't it. Only if both are there you will make me my tea.
Both are needed. Equally. Among gods. Among ants. Among people. The male and the female."
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