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Messages - atmavichar100

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1096
I have shared this below in another thread but again sharing in this thread exclusively devotes to Saint Ramalinga Swamy

I see lot of similarities between Ramalinga Swamigal and Bhagwan Ramana

1) Both never had a formal Guru
2) Both never wore Ochre robes and were wearing white
3) Both composed the best of their hyms in Classical Tamil .
4) Both addressed God as their Father - Bhagwan Ramana called Father Arunachala and Ramalinga Swamigal called God as My father Arutperum Jyoti Andavar
5) Both have similar Maha Mantras that are used as refrains in their poems .
Bhagwan : Arunchala Siva Arunchala Siva
                   Arunchala Siva Arunachala
Ramalinga Swamigal : Arutperum Jyothi Arutperum Jyothi
                                   Thaniperum Karunai Arutperum Jyothi
6) The Deepam on Arunachala is nothing but Arutperum Jyothi of Ramalinga Swamigal
7) Both of them had high regard for Thiruvachagam , Manicka Vachagar , Jnana Sambandar
so like that one can go on .

But there are some differences also like

1)Bhagwan Ramana was a pure Advaita and Rama Linga Swamigal's Philosophy is something unqiue i.e neither adviata or saiva siddhantha but something in between them .I am really not sure what his real Philosophy is . Can anyone say what his Philosophy is ?
2) Bhagwan Ramana had highest respect for Vedas and Vedic Chanting etc but Rama Linga Swamigal was quite anti Vedic ,anti Brahmin and he had lot of problem with the Chidambaram Temple over the Vedic method of worship there and hence he decided to start his own Temple at Vadalur . The anti Vedic tone of some of  Ramalinga Swamigal's songs are not directly against Vedas but against the behavior of Vedic Brahmins .
3) Ramalinga Swamigal was a sort of Siddha and he believed in Transmuting the body from decaying .Bhagwan Ramana never believed in such sort of Body Immortality .But Ramalinga Swamigal was not a Yoga Siddha but a Jnana Siddha .

1097
General Discussion / Re: Wise Quotes
« on: August 07, 2014, 10:41:45 AM »
People may spend their whole lives climbing the ladder of success only to find, once they reach the top, that the ladder is leaning against the wrong wall. - Stephen Covey

1098
General Discussion / Re: Wise Quotes
« on: August 07, 2014, 10:23:39 AM »
"Those who have failed to work toward the truth have missed the purpose of living." ― Gautama Buddha

1099
General Discussion / Re: Rough Notebook-Open Forum
« on: August 07, 2014, 10:00:24 AM »
[Full excerpt from 'Letters from Sri Ramanasramam' 53]:

Sometime back a North Indian came here and stayed for some days. One afternoon at 3 oclock, he came to Bhagavan and related his experiences through a Tamil devotee, thus: Swami, I was sleeping in the guest house yesterday. You were there speaking to me in my sleep. After some time I woke up and even after that, you were speaking to me. What is that? Bhagavan said, "You were sleeping, weren't you? Then with whom could you be speaking?"Only with myself " he said. Everyone laughed.

You say you were sleeping. How could there be any conversation with someone who is asleep? ?No, I was conversing, you say. That meant that, even though the body was asleep, you were awake. Then find out who that you is. After that we will consider the conversation during sleep,said Bhagavan. There was no reply at all. Looking at all the people with a kind look, he said, There are only two things: creation and sleep. There is nothing if you go to sleep. You wake up and there is everything. If you learn to sleep while awake, you can be just a witness. That is the real truth.
?

1100
General Discussion / Re: Rough Notebook-Open Forum
« on: August 07, 2014, 09:41:38 AM »

1101
General topics / Re: Quotes from Shankaracharya's
« on: August 05, 2014, 12:46:42 PM »
If you wish for a Guru in all earnestness, He will appear before you in no time. But if you require His presence only to test His competence as your Guru, He will be farther off than before. - Sri Sri Bharati Tirtha Mahaswamigal

1102
General topics / Re: Quotes from Shankaracharya's
« on: August 04, 2014, 01:38:39 PM »
Have implicit faith in the Guru and earnestly follow His instructions. You shall certainly see God. - Sri Sri Bharati Tirtha Mahaswamigal

1103
General Discussion / Re: Rough Notebook-Open Forum
« on: August 03, 2014, 08:21:02 PM »

1104
General Discussion / Re: Rough Notebook-Open Forum
« on: August 02, 2014, 07:44:48 PM »
Mesmerised by mantras

http://www.thehindu.com/features/friday-review/dr-rangasami-l-kashyap-fascinated-by-the-vedas-sets-up-saksi-for-the-revival-of-vedic-knowledge/article6267914.ece

Harvard-educated Dr. Rangasami L. Kashyap is fascinated by the Vedas and set up an institute to further his passion.


He has a Masters degree from IISc and a PhD. from Harvard. But Dr. Rangasami L. Kashyap is happiest when he is discussing the Vedas and Vedic studies. The Bengaluru-based scholar was recently honoured by the Bharatiya Vidya Bhavan for his contributions to Vedic study, and conferred an Honorary D. Litt by the Karnataka Sanskrit University. He has translated 23,000 Vedic mantras, in 26 volumes. In addition, he has brought out 50 books in what he calls the ?Compact Series?, where each book runs to just 100 pages.

But what is interesting is Kashyap has not studied in a Veda Patasala. ?My only acquaintance with Sanskrit in the early years was in school; it was my second language. I was taught Sandhyavandana mantras by my father,? he says.

Kashyap was curious about the import of the Vedas, but there was no one to answer his questions. Formal education claimed most of his time. He stood first in the State in his Inter exams, and went on to do BSc in Physics, Masters at the IISc and PhD in Harvard, where he won the Gordon McKay Prize Fellowship, and completed his PhD in less than three years. He became a faculty member at the department of Electrical and Computer Engineering, at the Purdue University, West Lafayette, U.S. He has published more than 250 research papers and guided 50 doctoral students. His doctoral work, ?Ho-Kashyap algorithm? is quoted even today in text books. He, along with with Dr.Ho, started the journal IEEE Transactions of Pattern Analyses and Machine Intelligence. And yet ask him if he gives lectures in his field of study after his retirement, and he replies, ?Rarely. All my time is spent in Vedic studies.?

When did he start studying the Vedas? He answers, ?When I was in the U.S., I first had my scholarship money and later during my tenure at Purdue, I had more money at my disposal. So I bought books on the Upanishads, the Gita, and translations of the Vedas by Griffith and Keith. I was surprised to find that although Rg Vedic mantras are quoted explicitly in the Chandogya and Brihaddaranyaka Upanishads, this aspect was not touched upon by speakers on Vedanta.?

In any case, with all the questions he had, Kashyap was in need of a guru. The visit to the U.S. by Madhav Pandit from the Aurobindo Ashram, Pondicherry, was a godsend. Kashyap was drawn to the work of Aurobindo and Kapali Sastri, and his translations and interpretations of the Vedas are inspired by their works.

Post-retirement, Kashyap set up SAKSI (Sri Aurobindo Kapali Sastry Institute of Vedic Culture) for the revival of Vedic knowledge. He clarifies that SAKSI has nothing to do with the Sri Aurobindo Ashram or with the Aurobindo Society.

What was it that drew him to the work of Aurobindo and Kapali Sastri? ?Aurobindo points out that Vedic mantras had a symbolic meaning. Kapali Sastri identified 30 key words such as Agni and Gau, which occur more than 500 times in the Rg Veda. These help you arrive at the deeper meaning.?

But if there are such deeper meanings, does he mean to say that no one had noticed them before Aurobindo did? ?The concept is indicated in the Mahabharata. Madhvacharya in his ?Rg Veda Bhashya? said that Vedic passages have three meanings - one referring to Gods (Adhidaivika), one referring to rituals (Adhi-Yajna) and the esoteric meaning (Adhyaatmika). Later, Raghavendra Swami looked at the last aspect more elaborately in his work ?Mantraartha Manjari.? Aurobindo made a pertinent observation. He said that to understand the Vedas, the Vedas are the only guide.?

Do the Vedas talk of moksha? ?By and large, no. Not in the sense in which we understand it. They talk of the divinisation of human beings.?

Is sanyasa recommended by the Vedas as the way to attain such divinisation? ?No. Marriage was not regarded as an obstacle to spiritual progress in the Vedas. That idea came much later.? So how did that idea gain currency? ?Some people might have felt that they could get more spiritual ideas that way. But the Vedas don?t have this material versus spiritual idea. They emphasise on holistic perfection.?

Kashyap says women were not excluded from studying the Vedas. He points out that of the 400 Vedic rishis, 30 were women. He says that even the words used to describe women seers show the importance they had - Aditi, because she is not dependent (Nirukta 4/22); Vishrutaa, for she is learned, Dhruva, for she is firm and so on. ?Even in the Upanishadic times, you have the example of Gargi participating in philosophical discussions.?

Hasn?t the oral tradition been responsible for the preservation of the Vedas? ?Oral chanting was an excellent strategy, because manuscripts could be destroyed. Also when people chant in different ways like krama, jata, ghana etc., errors can be detected. So, we had an Error Correcting and Detecting scheme, thousands of years before the West rediscovered it in the 1950s, for computer and communication applications. But the downside was that when invasions took place, patronage for Vedic learning dwindled, and many sakas were lost. Patanjali speaks of 98 sakas of the Yajur Veda. Today, we have only six!?

Veda patasalas keep alive the tradition even today, with emphasis on oral chanting, I point out. ?What is the use of just learning how to chant? The meanings are more important. Sadly, even the teachers often don?t know the meanings. In any case, how many students stay for the entire duration of the course? Once they get the hang of things, they leave to become purohits.?

Kashyap says we shouldn?t look at Western solutions to Indian problems. He says that it is wrong to conclude that with the coming of industrial agriculture, fewer people are engaged in agriculture. What has happened is that work has shifted from the fields to the making of tractors and the monotonous work of extraction of oil, to fuel the tractors and harvesters. Kashyap gives statistics to buttress his arguments against the use of pesticides and fertilisers. ?In 1948, farmers in the U.S. used 50 million pounds of pesticides, and crop loss was 7 per cent. In 2000, a billion pounds of pesticides was used and crop loss was 13 per cent. So that shows that the bugs have developed resistance. Organic farming, on the other hand, allows insect predator population to have a healthy presence.?

Kashyap practises what he preaches. He has a completely organic farm at the Edumadu village, near Kanakpura, Bengaluru, where he has cows, and grows vegetables and fruits.

?SAKSI has published 160 titles in eight languages.

?SAKSI has its own recording studio, and 18 CDs have been brought out on the Vedas, Upanishads etc. In addition to chanting, the CDs give the meaning too.

?Teachers in schools catering to the poorer sections of society, have been trained by SAKSI, and they teach Vedic chants to their pupils. The children say their memory power and their creativity have improved, as a result.


1105
Saint Ramalinga Swamigal's famous advice to spiritual aspirants :தனித்திரு விழித்திரு பசித்திரு ...
http://munnorpathai.blogspot.in/2011/04/blog-post_6636.html
தனித்திரு :

ஆசாபாசங்களில் அறிவை அழுந்த விடாமல் பற்றற்றான் பற்றினையே பற்றிக் கொண்டிருத்தல் , எவ்வித கூட்டுறவுகளில் கலந்திருந்த போதிலும் சீவன் பரமனை பற்றி இருத்தலே தனித்திருத்தல் - மனம் தனித்து அமைதி நிலையில் இருத்தல் ஆகும்.

விழித்திரு :

மனம் , புத்தி ,சித்தம் ,அகங்காரம் முதலிய காரணங்களை அன்புக்குரிய நன் முயற்சியில் ஈடுபடுத்தி பொய் , பொறாமை, காமம் , குரோதம் , லோபம் , மோகம், மதம், மாச்சரியம் முதலான துவேச உணர்வுகளிலிருந்து தடுத்துப் பழகுதலே விழித்திருத்தல் - விழித்திருத்தல் எனப்பெறும் அறிவுடன் இருத்தல் ஆகும் .

பசித்திரு :


தேகம் நீடிக்க அளவோடு உண்ணல் , சுத்த ஆகாரத்தை பசித்த போது கொள்ளல் . அமுதமாயினும் அதிகம் புசியாதிருத்தல் . ஆண்டவர் அருளமுதம் அருந்த அருட்கணல் ஏற்றி அவாக் கொள்ளுதலே பசித்திருத்தல் - முழுமை சித்தி அடையும்வரையில் ஆன்மப் பசியுடன் இருத்தல் ஆகும்.
' வள்ளல் பெருமான்' இராமலிங்க அடிகள்-

Sri Kripananada Variar on the above message of Vallalar

பசித்திரு - தனித்திரு - விழித்திரு!

 இருந்தால், மூன்று வார்த்தைகளில் இருக்கும் முதல் எழுத்துக்கள் சேர்ந்து, "பதவி' தானே வரும்!

1106
General Discussion / Re: Rough Notebook-Open Forum
« on: July 30, 2014, 02:10:43 PM »
Ekatma Panchakam" Only Composition, Written By Bhagavan Ramana, Originally In Telugu And Then in Tamil
Ekatma Panchakam,is the only composition, written by Bhagavan Ramana, originally in Telugu and then translated into Tamil.It was written in February 1947.

Suri Nagamma, requested Bhagavan Ramana once, to compose a poem in Telugu.Bhagavan first declined saying that the pandits would find a lot of faults if He were to write poems in Telugu.

Suri Nagamma said: Bhagavan!Who can correct your poems.They are all Rishis words.I won't allow anyone to correct your Telugu poems."After several requests, Bhagavan Ramana composed Ekatma Panchakam, in Telugu. This was done in Venba metre, which was unknown in Telugu grammar.It consists of five verses.

As was expected, some Telugu scholars objected to these poems saying that these are not as per Telugu metres.Suri Nagamma, then sent them to Velluri Sivarama Sastri, who said that the composition looks like Vedic Revelations and so there is no necessity for any corrections, metrically or otherwise. After this, again some Telugu scholars insisted on metrical corrections and Bhagavan asked them to do whatever they wanted and left the matter at that.Suri Nagamma felt extremely sad.Then, with the corrections of scholars, the proofs came to the Hall on a day.Chinta Dikshitar and Gurram Venkata Subbramaiah were at the Hall during that time.On seeing the proofs,they became very indignant and saw to it that Bhagavan's original version went to print!

Bhagavan later recalled:"Venba is one rare metre available only in Tamil.Once Ganapati Muni tried this in Sanskrit but left it without proceeding further.Narasinga Rao tried this metre in Telugu later and he was also not successful.So I was hesitant in the beginning.Anyway I had to do this because of Suri Nagamma's insistence.It is all right."

Source: Sri Ramansramam - Vazhvum Ninaivum - Tamil - Suri Nagamma.
Ekatma Panchakam" Only Composition, Written By Bhagavan Ramana, Originally In Telugu And Then in Tamil Ekatma Panchakam,is the only composition, written by Bhagavan Ramana, originally in Telugu and then translated into Tamil.It was written in February 1947. Suri Nagamma, requested Bhagavan Ramana once, to compose a poem in Telugu.Bhagavan first declined saying that the pandits would find a lot of faults if He were to write poems in Telugu. Suri Nagamma said: Bhagavan!Who can correct your poems.They are all Rishis words.I won't allow anyone to correct your Telugu poems."After several requests, Bhagavan Ramana composed Ekatma Panchakam, in Telugu. This was done in Venba metre, which was unknown in Telugu grammar.It consists of five verses. As was expected, some Telugu scholars objected to these poems saying that these are not as per Telugu metres.Suri Nagamma, then sent them to Velluri Sivarama Sastri, who said that the composition looks like Vedic Revelations and so there is no necessity for any corrections, metrically or otherwise. After this, again some Telugu scholars insisted on metrical corrections and Bhagavan asked them to do whatever they wanted and left the matter at that.Suri Nagamma felt extremely sad.Then, with the corrections of scholars, the proofs came to the Hall on a day.Chinta Dikshitar and Gurram Venkata Subbramaiah were at the Hall during that time.On seeing the proofs,they became very indignant and saw to it that Bhagavan's original version went to print! Bhagavan later recalled:"Venba is one rare metre available only in Tamil.Once Ganapati Muni tried this in Sanskrit but left it without proceeding further.Narasinga Rao tried this metre in Telugu later and he was also not successful.So I was hesitant in the beginning.Anyway I had to do this because of Suri Nagamma's insistence.It is all right."
Source: Sri Ramansramam - Vazhvum Ninaivum - Tamil - Suri Nagamma.

1107
General Discussion / Re: Rough Notebook-Open Forum
« on: July 29, 2014, 08:58:04 PM »
?The secret of health for both mind and body is not to mourn for the past, nor to worry about the future, but to live the present moment wisely and earnestly.? ― Gautama Buddha

1108
General Discussion / Re: Rough Notebook-Open Forum
« on: July 29, 2014, 08:56:47 PM »
Dear Ravi ,Friends

I know JK's message is not the ultimate truth but it stimulates us to think and introspect for ourselves all the actions that we do .

1109
Quote
Atmavichar can throw more light on the teachings of Sri Rama Linga  Swamigal.

Dear Friends

As I am quite preoccupied with the visit of my brother 7 his family  from USA I will be busy for the next few more days and will write in detail later this weekend about my thoughts on Saint Ramalinga Swamy ,

1110
General Discussion / Re: Rough Notebook-Open Forum
« on: July 29, 2014, 07:29:52 AM »
Fear Makes Us Obey:

Why do we do all this:obey, follow, copy? Why? Because we are frightened inwardly to be uncertain. We want to be certain, we want to be certain financially, we want to be certain morally,we want to be approved, we want to be in a safe position, we want never to be confronted with trouble, pain, suffering, we want to be enclosed. So, fear, consciously or unconsciously, makes us obey the Master, the leader, the priest, the government. Fear also controls us from doing something which may be harmful to others, because we will be punished. So behind all these actions, greeds, pursuits, lurks this desire for certainty, this desire to be assured. So, without resolving fear, without being free from fear, merely to obey or to be obeyed has little significance; what has meaning is to understand this fear from day to day and how fear shows itself in different ways. It is only when there is freedom from fear that there is that inward quality of understanding, that aloneness in which there is no accumulation of knowledge or of experience, and it is that alone which gives extraordinary clarity in the pursuit of the real.

J. Krishnamurti, The Book of Life

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