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Messages - atmavichar100

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Date: 16.9.42 Time: 10.15 A.M.

50. When i entered the hall a discussion was going on about self-enquiry. Bhagavan was in his usual posture with adorable countenance.

A frequent visitor said: Bhagavan has said that self-enquiry is simple, direct and effective. Though I try to follow the same I cannot say I have understood it. I put the question 'Who am I?' but there is no proper response from within. However, I am getting a sort of stillness.

Bhagavan: "How can you get the answer in words? It is not a regular mental enquiry to elicit a concrete answer. It is only a tool to direct the mind back to its source."

Visitor: Yes, I follow. But the result is not clear to me. There is a short-stillness which does not last.

Bhagavan: You should be steadfast in sadhana. By repeating the process you fix attention on the ego. the 'I'- thought. Whenever the doubt arises repeat the process and make the enquiry. Try to reach the source of the ego. Once you reach the source, by one-pointed effort, your peace will not be disturbed.''

NN Rajan.



Q: Sometimes God appears to devotees in a physical form. Is the form of God real or is it just imagination?
AS: If you see names and forms you are looking at your imagination. If you only see the Self you are looking at reality.
Namdev and Tukaram had great devotion to Krishna. They
thought of Him so much that He often appeared before them and talked to them.
I once asked Bhagavan, 'How did these saints see Krishna?
Was the form they saw a real form??
Bhagavan answered, 'How did they see Him? In just the same way that I see you and you see me. They would have seen a
physical form in just the same way that ordinary people see ordinary forms.?
These words had such a powerful effect on me that I immediately entered a blissful state in which all my hairs stood on end.
When devotees told Bhagavan that they had had visions of
Rama or Krishna, he would sometimes reply, 'Oh really, and where is Rama now?'
When the devotee admitted that he could no longer see the vision Bhagavan would say, 'Visions come and go; they are not permanent. Find out who is having the vision.'
The formless Self is the only reality. It is the real nature of
God. In His real form God never appears or disappears; He is always present. If you turn your attention towards the Self and
keep it there you will experience Him as He really is.
?Living by the Words of Bhagavan?, p. .293

Slow and meditative chanting of the Arunachala Siva Maha Mantra

An Excellent Pic of Arunachala Hill I found on one Sri Ramana FaceBook page

D K Pattammal (28 March 1919 ? 16 July 2009) was a prominent Carnatic musician hailing from Kancheepuram in Tamil Nadu. Her father Sri Krishnaswamy Dikshitar was a devotee of Sri Ramana Maharshi. In a video interview recorded by the ashram Smt. Pattammal says with eyes sparkling with enthusiasm that her father took her to Sri Ramana Maharshi when she was only three months old. She also says that her father was a renowned Ganabadigal (knower of special Vedic chanting) who had conducted many yagams. Upon seeing the infant Pattammal, Maharshi asked for some honey to be brought. He took a few drops of the honey and rubbed it on the little girl?s lips which the baby slurped happily. We don?t know if her musical genius and accomplishments were related to receiving honey from Sri Ramana Maharshi but we do read in Talks with Ramana Maharshi (# 362) ?In reply to a query how Ganapati Muni became an asu kavi (inspired poet), Sri Bhagavan said; It is said that while he was making tapasya Siva appeared and gave him milk or honey to drink, after which he became asu kavi.? Fortunate indeed are those fed by the golden hands of Arunachala Siva Ramana!


A man from Masulla asked the Master: ?How to realise the Self??

M.: Everyone has experience of the Self every moment of his life.
D.: But the Self is not realised as one would like.
M.: Yes. The present experience is viparita - different from real. What is not is confounded with what is.
D.: How to find the Atman?
M.: There is no investigation into the Atman. The investigation can only be into the non-self. Elimination of the non-self is alone possible. The Self being always self evident will shine forth of itself.
The Self is called by different names - Atman, God, Kundalini, mantra, etc. Hold any one of them and the Self becomes manifest. God is no other than the Self. Kundalini is now showing forth as the mind. When the mind is traced to its source it is Kundalini. Mantra japa leads to elimination of other thoughts and to concentration on the mantra. The mantra finally merges into the Self and shines forth as the Self.
(From 'Talks with Sri Ramana Maharshi' 78)

Health issues / Re: Health issues
« on: March 29, 2016, 06:20:26 PM »

Thanks for the update .Bhagavan's grace is always with you and I am optimitistic that all will go smoothly .
Om Namo Bhagavate Sri Ramanaya

Dear Friends

I was fortunate to attend the Valedictory Celebrations of Aksharamanamalai Centenary Year 2015 in Chennai on Sun 27 March 2016 and sharing the essence of the talks of the various speakers and devotees who spoke on that Occassion .

Valedictory Celebrations of Aksharamanamalai Centenary Year 2015

Date : Sun 27 March 2016
Place : West Mambalam ,Chennai

Organized by :
Sri Ramana Bhaktha Samajam ,Chennai

The main points talked by various speakers and I have summarised the same :

1) Arunchala Akshara Mana Malai ( AAMM ) is equal to the Vedas as just like the Vedic Mantras were revelaed to the Rishis and were not not contemplated and written by them AAMM was also  revealed to Bhagavan Ramana in a similar way .

2) Chanting of AAMM is equal to chanting of the Vedas and where ever there is Vedic Chanting done ( in a Ramana Satsang ) it is incomplete if it is not concluded with AAMM .In this context a real life example was shared where one great Vedic Scholar from Sanskrit Collage ( who is still alive and was very Close to Kanchi Mahaswamigal ) ,Chennai was asked to preside over the Vedic Chanting function Organized by one Bhagavan Satsang group and that Vedic Scholar himself advised them to chant AAMM at the end of every Vedic Chanting and told it is equal to Vedas .

3) People who cannot chant Vedas as they are in Sanskrit or need special training , inititaion to chant them can take solace from the fact that AAMM is itself a Vedic Hymn and has the same power and potential to bestow blessings on the devotees who chant them with devotion .

4) Some of the people who spoke mentioned the various miracles that happened when they chanted AAMM during their time of distress but told people not to chant AAMM for the miracles alone .

5) Lots of people have written commentaries on AAMM and still people will continue to write and every commentary has its own validity but Bhagavan Ramana refused to give any specific meaning to the verses of AAMM saying the meaning is in "chanting of AAMM " i.e chant daily and explore the meaning / see the results for yourself . But for people really intersted in understanding the indepth meaning of AAMM they were asked to refer Sri Muruganar's works and it seems all of Muruganars thousands of poems in Tamil on Bhagavan Ramana are mainly an expansion of the AAMM i.e AAMM is the seed and Muruganar's Tamil works are the tree that sprouted from the seed and in fact after reading AAMM only Muruganar was drawn to Bhagavan Ramana .
But for those who cant go through the works of Sri Muruganar the next best is to refer Kanakammal's works on AAMM as Kanakammal spent lot of time with Muruganar and mastered all of Bhavagan's Tamil works . Now the Ashram has also brought out Kanakammal's english translation of the same .

6) Devotees of Bhagavan need not feel dejected that Bhagavan is no more in Physical form and that they have missed meeting him in real life as Bhagavan presence can be felt even now if they visit the Ramana Ashram and for those who cant do that having a picture of Bhagavn  and looking at it daily with devotion one can feel Bhagavan's presence as Bhagavan's eyes have the power to give "Chakshu Deeksha"(i.e initiation through his magnetic eyes ) .

So keeping the picture of Bhagavan and daily chanting AAMM is a wonderful sadhana in itself .

7) Better to chant AAMM daily , more better to Chant AAMM with the refrain daily and once you chant with the refrain then it means one chants the word Arunachala 1000 times . The verses are 108 in no and after chanting these 108 verses with refrain it means completing one Ashtottaram ( 108 ) and one Sahasranamam ( 1000 names  ) of Aruncahala .

8 ) Some general advice to devotees :
i) After coming to Bhagavan one must insulate oneself from praise and criticism espeically criticism and not worry much about being criticized by others , upest about not getting much respect or some form of recogntion for the work , help done to others etc .

ii) Also one must remember that after coming to Bhagavn one must not quit one's domestic duties claiming one has become spiritual and will only sit and meditate the whole day . No doubt one must slowly avoid un-ncessary and un-productive activities but must still continue to do the day to day duties at one's home or office but work with the attitude that "I am only an instrument " and do not take the burden of ownership of your own work . Bhagavn's own example of doing lot of labor work in the ashram i.e getting up early in morning , cutting vegetables in the kitchen , feeding the cows  ,attending to all the devottes  even at Old age etc should be remembered .

iii) Try to attend Bhagavan's satsang whenever it is possible and you can see slowly the positive effects of the same in your own life .If attending satsang is not possible listen to talks and lectures on Bhagavan , Arunachala . Listening ( i.e Shravanam ) is more beneficial .


A picture of Ramana Maharshi, ?Five Hymns on Arunachala? and the booklet ?Who am I? containing 28 short paragraphs are all a devotee needs to benefit from the Divine Grace directly emanating from the sacred shrine of His grace.
As Maharshi has often said that the proximity of great ones is one of the means to attain breath regulation (kumbhaka): The great ones in their peaceful meditation maintain rhythmic breathing. Those who intently watch them with a view to attaining samadhi, imitate them consciously or unconsciously; and their breath and minds fall in line. This leads to elimination of all cares, worries, and disturbing influences and prepares one for the inward plunge. Devotees do not go there to talk or ask questions; they are happiest when visitors do not talk and Maharshi sits still in samadhi giving them the lead as he is doing even today. Bhagavan has said: ?The Self is within the five sheaths; but books are outside them. Since the Self has to be inquired into by discarding the five sheaths, it is futile to search for it in books.?
Gullible devotees often fall prey to the false belief that one who speaks eloquently about Bhagavan is also a source of Grace like Bhagavan Himself. Modern speakers discoursing eloquently on Bhagavan forget the truth that every word spoken by them obstructs the natural flow of grace from Bhagavan. If fortunate these scholars will one day meet the fate of the scholar mentioned below by Sri Kunju Swamigal. The Tamil adage ?those who have seen him don?t speak and those who speak have not seen Him? is proven true.
?A pundit who came for darsan of Bhagavan stayed for some days at the ashram. Every day he would sit in front of Bhagavan and, with no respite, loudly read out verses from the Upanishad and other texts in Sanskrit. We could not object either, since Bhagavan was himself giving him a patient hearing. This went on for more than ten days, when, one morning, his usual place near Bhagavan was found vacant. Nor could we hear his voice. Instead, we saw the pundit seated in a corner, silent. Seeing my expression of surprise, Bhagavan said in Malayalam, laughing, ?The pundit too has become like us.? How true! Bookish knowledge alone, devoid of direct, practical experience, will not lead one to progress nor help one make others to progress. After expending all his scholarship before Bhagavan, the very sun of knowledge, he was now seated in a corner, spent of all exuberance. Isn?t it too well known that whoever it be that comes to Bhagavan, the learned as well as the unlettered, would be drained of all ignorance, ego, or anguish, and experience utmost peace by his compassionate glance.?

General Discussion / Re: Rough Notebook-Open Forum
« on: March 25, 2016, 01:49:31 PM »

காயத்ரி ************* மந்திரத்தின் ****************** மகிமை!

பகவத் கீதையில் கிருஷ்ண பரமாத்மா கூறுகிறார்.
?மந்திரங்களில் நான் காயத்ரியாக இருக்கிறேன்?.
அந்த அளவு சிறப்பு வாய்ந்தது காயத்ரி மந்திரம்.
இது மகரிஷி விஸ்வாமித்திரர் உபதேசித்த மந்திரம் என்று சொல்லப்படுகிறது.
அக இருளை நீக்கி ஞான ஒளியைத் தந்தருளும்படி இறைவனை வேண்டும் மந்திரம் இது.
காயத்திரி மந்திரம் 24 அட்சர சக்திகள் கொண்டது.
அவைகள் ஒலி வடிவானவை.
மந்திரங்களுக்கே தலையாய காயத்ரி மந்திரம் இது தான்;?ஓம்
பூர் புவ ஸ்வஹ
தத் ஸ்விதுர்
பர்கோ தேவஸ்ய தீமஹி
தியோ யோநஹ

இந்த மந்திரத்தைச் சொல்லும் போது இங்கு கொடுத்துள்ள படியே ஓம் முதற்கொண்டு ஒவ்வொரு அடி இறுதியிலும் நிறுத்திச் சொல்ல வேண்டும்.
மத்திய உலகம்,
மேல் உலகம் மூன்றுக்கும் சக்தியான அந்தப் பரம ஜோதி சொரூபமான சத்தியத்தை நான் தியானிக்கிறேன்.
அந்தப் பரம சக்தி ஒளி என் அறிவைத் தூண்டி என்னை உண்மையை அறிந்த நிலைக்கு உயர்த்தட்டும்?
என்பது தான் காயத்ரி மந்திரத்தின் பொருள்.காயத்ரி மந்திரச் சிறப்புப் பற்றி புனித நூல்களும், மகான்களும், பேரறிஞர்கள் இப்படிப் புகழ்ந்து கூறுகிறார்கள்.
பரவுலகத்திலும் எல்லா விருப்பங்களையும் பூர்த்தி செய்யும் தவத்தை வளர்க்க காயத்திரியை விட மேலான மந்திரம் இல்லை?
?மூன்று வருடங்கள் காயத்ரி மந்திரத்தை ஜெபித்து வருபவன்
வாயுபோல சுதந்திரமாக இயங்கி பிரம்மத்தை அடைவான்?
எனக் கூறுகின்றது மனுஸ்மிருதி.

?நான்கு வேதங்களையும் தராசின் ஒரு தட்டில் வைத்து
அதற்கு சமமாக காயத்ரியை மட்டும் மறுதட்டில் வைத்தால்
எடை சரியாகவிருக்கும்.
காயத்ரி வேதங்களின் தாய்.
சகலபாவங்களையும் போக்குபவள்.
காயத்ரியைப் போல பவித்திரமான மந்திரம்
மண்ணுலகிலும் இல்லை,
விண்ணுலகிலும் இல்லை.
காயத்ரிக்கு மேலான ஜபம் இருந்ததுமில்லை,
இனிமேல் இருக்கப் போவதுமில்லை?
என்கிறார் யக்ஞவல்கியர்.

காயத்ரி மந்திரமானது உலகத்துக்கே பொதுவான ஒன்றாகும்.
அது எந்த ஒரு மதத்தையோ அல்லது கடவுளையோ குறிப்பிட்டு சொல்லவில்லை.
இம்மந்திரம் அனைவருக்கும் பொதுவான பரம்பொருளை தியானிக்கச் சொல்லும் அருமையான மந்திரமாகும்.
எனவே இம்மந்திரத்தை அனைவரும் ஜபிக்கலாம்.
சந்தியா காலங்களில், அதாவது காலை மாலை நேரங்களில், காயத்ரி மந்திரம் சொல்வது மிகவும் நல்லது.
இந்த காயத்ரி மந்திர ஜபத்தை சிரத்தையுடனும், அர்த்தம் நினைவில் வைத்தும் தொடர்ந்து சொல்லி வந்தால்
மனதில் நிதானமும், அமைதியும் ஏற்பட ஆரம்பிக்கும்.
நமது வாழ்க்கையில் சிக்கலான சந்தர்ப்பங்களில் தெளிவாக முடிவெடுக்க முடியும்.
மாணவர்கள் பாடங்களை பயிலும் முன் இந்த மந்திரத்தை ஜபித்துவிட்டு தொடங்கினால் நிச்சயம் ஆழ்மனதில் நன்றாக பதியும்.
இந்த மகா மந்திரத்தைப் பயன்படுத்தி முன்னேறுவோமாக!

Raghavachariar, a Public Works Supervisor at Tiruvannamalai from 1910, paid occasional visits to the Maharshi. One day he went up with intent to submit three questions or requests. The questions, and what followed are best given in Raghavachariar?s own words.
?The questions are:
1. Can you grant me a few minutes for private personal talk - free from the presence of others?
2. I should like to have your opinion on the Theosophical Society of which I am a member.
3. Will you please enable me to see your real form if I am eligible to see it?
?When I went and prostrated and sat, there was a crowd of thirty persons; but they immediately dispersed. So I was alone with him and my first query was thus answered without my stating it. That struck me as noteworthy.
?Then he asked me, of his own accord, if the book in my hand was Gita and if I was a member of the T.S. and remarked even before I answered his queries, ?It is doing good work.? I answered his questions in the affirmative.
?My second question also being thus anticipated, I waited with eager mind for the third. After half an hour, I opened my mouth and said, ?Just as Arjuna wished to see the form of Sri Krishna and asked for darsan,* I wish to have a darsan of your real form, if I am eligible?. He was then seated on the pial (porch) with a picture of Dakshinamurthy painted on the wall next to him. He silently gazed on as usual and I gazed into his eyes. Then his body and also the picture of Dakshinamurthy disappeared from my view. There was only empty space, without even a wall, before my eyes. Then followed a whitish cloud in the outline of the Maharshi and of Dakshinamurthy, formed before my eyes. Gradually the outline (with slivery lines) of these figures appeared. Then eyes, nose, etc., other details were outlined in lightning-like lines. These gradually broadened till the whole figure of the Swami and Dakshinamurthy became ablaze with very strong and unendurable light. I closed my eyes in consequence. I waited a few minutes and then saw him and Dakshinamurthy in the usual form. I prostrated and came away. For a month thereafter I did not dare to go near him, so great was the impression the above experience made on me. After a month, I went up and saw him standing in front of the Skandasram. I told him ?I had a question put to you a month back and I had this experience,? narrating the above experience to him. I requested him to explain it. Then, after a pause he said, ?You wanted to see my form. You saw my disappearance. I am formless. So that experience might be the real truth.

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