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In the early 1920s there was a big mango tree near Pali Thirtham. Chinna Swami was also in the Asramam, although he had not yet taken charge of the management. Dhandapani Swami, a huge figure, was another Asramam inmate. Chinna Swami and Dhandapani Swami did not like each other. One night Dhandapani Swami wanted to settle scores with Chinna Swami, so he seized Chinna Swami to crush him. Bhagavan appeared on the scene and slapped the back of Dhandapani Swami, who immediately put Chinna Swami down. No words were spoken and each retired to his place of rest. Later DhandaPani Swami described the slap as 'terrific'.

Ashrams / Re: Ramana Ashram
« on: March 11, 2015, 05:34:06 PM »
 Sundram Iyer Remembrance Day.

On Tuesday March 10th the anniversary of Sundaram Iyer (father of Ramana Maharshi) was observed in the ashram. The offspring's success is a measure of the Parent's spiritual merit. During the early stages of Bhagavan's stay in Arunachala, ignorant people used to say How sad The religious deeds(danam and dharmam) of Sundaram Iyer have come to naught. Today the world knows better. One the names in Sri Ramana ashtotram(108 Names) is Sudararya-tapah- phalaya meaning the fruit of penance of Sundaram Iyer. In the 'necklet of nine gem on Arunachala' composed by Ramana Maharshi we read Of all the holy places sacred to Siva on earth is Thiruchuzhi, called Poṅgum puvi, or the effervescent earth (known as Tirsoolapuram in scriptures) (chuzhi means eddy). I was born there to the virtuous tapasvin Sundaram Iyer and his faithful wife Sundari (Azhagammal). Arunachala  the one who abides as the munificent Lord of the resplendent red Hill in order that the lustre of Enlightenment may shine forth and that the light of the effulgent Atman may flourish in the world  rescued me from the tyranny of the despicable senses. He ended the agony of my worldly life by granting me His own state that my heart may rejoice forever in the wealth of eternal Bliss.

Om Sundararya tapah phalay namah

Ashrams / Re: Ramana Ashram
« on: March 10, 2015, 01:54:25 PM »
 Ramana Yoga Sutra VII.

Sakshat bhati Directly experienced.

Notes : 1. In aphorism five, nirgunopasana, or the formless worship of the Brahman is advocated. In aphorism six the way of saguna upasana or worship of the Lord with form is explained. In this aphorism, Bhagavan explains that the result of successful conclusion of spiritual efforts lies in the Atman flashing directly in our experience.

2. Experiences are of two kinds; one is mediate that is through a medium and the other is immediate that is direct without a medium. We see through the eye and know a thing, therefore it is mediate experience. Suddenly a thought flashes intuitively in the mind. That is immediate experience. The experience of the Brahman is always immediate, and unlike the usual experiences does not involve the triad of experiencer, experienced and experience. The experience of the Atman is direct without a medium. Bhagavan has explained it with the analogy of an object fallen in a well; "Think of a person going down a well in search of some lost article. He sees it and takes it, but is unable to talk about it to the people outside the well; similarly, a man having the experience of the Atman (in Samadhi) is unable to speak about it when he is in Samadhi. Unlike dipping in water, even after he returns to the normal consciousness from the state of Samadhi he cannot express it in words. For, words come after the emergence of the world. And in the experience of Brahman there is no objective phenomenon.

Arunachala / Re: Photos of Bhagavan and Arunchala Temples
« on: March 08, 2015, 09:11:40 PM »
Sri Ramana lingam, New Meditation Hall

                       மனத்துக் --கொத்தாங்கு
40.   உருவ மருவ முருவருவ மூன்றா
       முறுமுத்தி யென்னி லுரைப்ப-னுருவ
        மருவ முருவருவ மாயு மகந்தை
        யுருவழிதன் முத்தி யுணர்...

If it is said, so as to suit (the maturity of) the mind, that the liberation which one will attain is (of) three (kinds), with form, without form, or with or without form, I will say that liberation is (in truth only) the destruction of the form of the ego which distinguishes (liberation as being of three kinds), with form, without form, or with or without form. Know thus.
Note: Though the scriptures describe various different kinds of liberation, they do so only in order to suit the various different levels of maturity and understanding of the human mind, because there is in truth only one real kind of liberation, namely the destruction of the ego or sense of individuality. All other kinds of liberation are nothing but mere thoughts, which can stand only so long as the ego seems to exist. When the ego is found to be non-existent, the state which remains will be completely devoid of all thoughts such as 'I am a form', 'I am formless' or 'I am free either to become a form or to become formless'.

                                      ...ஈ--தருள் ரமண
  உள்ளது காட்டும் ஒன்றுகலி வெண்பாவாம்
  உள்ளது காட்டும் ஒளி.

ஸ்ரீ முருகனார்

This kalivenba (which is) all the Forty Verses on Reality (Ulladu Narpadu) joined together (as one single verse) by the gracious Sri Ramana, is the Light which reveals, the Reality. '

Ashrams / Re: Ramana Ashram
« on: March 06, 2015, 01:04:50 PM »
Ashram releases 'Who am I' App.

Q: I have not read the four Vedas, ten Upanishads or eighteen Puranas. Is there any way for me to get Divine Grace?

A: Yes there is a way! Sri Ramana Maharshi has bestowed on humanity a set of very simple instructions which when practiced will certainly attract Divine Grace. These instructions are contained in a Tamil booklet called Who am I. They have been translated into many languages including English. Ashram has created an application which plays the Who am I Teachings in audio form in Tamil and English. The free app can be downloaded here

Please listen to the teachings whenever you wish to be inspired by the gracious words of the great Master. It will calm the mind and help us see clearly through difficult situations threatening us.
The app was released on the auspicious occasion of Masi Magam during Nataraja abhisekham with the prayer that all may receive the Good Lord's grace in ample measure. Jai Arunachalaramana!

39.  பத்தனா னென்னுமட்டே பந்தமுத்தி சிந்தனைகள்
       பத்தனா ரென்று தன்னைப் பார்க்குஙகாற் சித்தமாய்
       நித்தமுத்தன் றானிற்க நிற்காதேற் பந்தசிந்தை
       முத்திசிந்தை முன்னிற்கு மோ...

Only so long as one being a mad man (that is a person being devoid of true knowledge), feels 'I am a bound one', (will there exist) thoughts of bondage and liberation. (But) when one sees oneself (by enquiring) 'Who is the bound one?' (in other words, 'Who am I?') and when (thereby) the ever-liberated one (the real Self) alone remains as the established truth, since the thought of bondage cannot remain, can the thought of liberation remain?

 Note: When one knowns oneself by enquiring 'Who am I, the individual who is in bondage?' one will find that the individual or ego is non-existent and that the real Self, which is ever-liberated, alone exists. Since bondage and liberation are both mere thoughts, and since all thoughts depend for their seeming existence upon the first thought, which is the ego, the feeling 'I am so-and-so', when the ego is found to be non-existent the thoughts of bondage and liberation will no longer be able to stand.

Dear brothers and sisters,

I am very fond of repeatedly sharing with you the glorious event that took place in the beginning of the last few weeks of our Great Master's Mahanirvana . Devotees had arranged for a Japa = chanting of mantras, at Ashram's Veda Pathasala. This special chanting, called " Mrutyunjaya Japa " is a prayer to the Death God to save the particular soul from the ensuing death !
Sri Bhagavan adhered to the request of devotees and every day while going to the Goshala (Cow-shed) would stop in front of the Veda Pathasala and receive in His hand the holy water given to Him and religiously drink it. One day, the delivering of the chanted water to Him was delayed; and yet, He stood there unmoved. Munagala Venkataramiah (author of " Talks with Sri Ramana Maharshi " ) brought the holy water from the Veda Pathasala and gave it to Sri Bhagavan.
Receiving it in His right palm, Sri Bhagavan looked up at the 'SUN ' and pointing to His right chest, chanted a mantra from the Upanishad : "Yeschaayam Purushey Yescha Savaadithye Sa Ekaha ", meaning : " That Energy which is in the 'SUN' and that Energy which is in 'me', are one and the same ."

Today, I have received the video which resonates with the 'sound', 'chant' of " OM " emanating from SUN, recorded by the scientists. Isn't that wonderful?

Let us always follow the guidance given by our Great Master BHAGAVAN RAMANA !

May Sri Bhagavan continue to guide us and bless us !

With warm Regards,

From Alan Jacob

Ashrams / Re: Ramana Ashram
« on: March 02, 2015, 10:42:09 AM »

The Primavera Tree (Tabebuia donnell-smithii) whose bright yellow blossoms have earned it the nickname, Gold Tree, only blooms for a few days each year. This year the Ashram's Primavera situated just behind the Ashram archives building burst into full bloom on Mahasivaratri as if to say All nature worship Him

On the night of Maha Sivaratri ashram offered two new publications at the Feet of the Lord. These are Robert Butler's English translation of Arunachala Puranam from original in Tamil by Saiva Ellapa Navalar and Arunachala Mahima in Hindi by Kamalnath Tripathi.

Specific references to Arunachala occur in various Sanskrit texts of antiquity. Ramana Maharshi gathered all references to Arunachala from five sources in Sanskrit and copied out the 2659 verses with his own hand. This Sanskrit collection, called Arunachala Mahatmya, was translated into English and published by Sri Ramanasramam in 1957 as the glory of Arunachala. Arunachala Mahima in Hindi is based on this but is not a literal translation. For example the original ?Arunachala Mahatmyam in Skandapuranam gives 96 names of Arunachala whereas this book lists 108 names by including names from other sources. One such name is Smritimatrenasantushtaya namah meaning one who is pleased by mere remembrance.

Apart from Sanskrit verses of Arunachala Mahatmyam, Ramana Maharshi also found a Tamil poetical work of the glory of Arunachala called Arunachala Puranam. While reading or narrating Arunachala Puranam, He would often shed tears of joy.

Robert Butler, an English devotee and a Tamil scholar, has translated the original Arunachala Puranam from Tamil to English for the benefit of English readers. That the devotional fervor of Saiva Ellapa Navalar has guided the pen of Robert Butler becomes very clear from the following quote found in the book: One thing that is striking in all these conversations is the fact that Bhagavan takes these Puranic records to be the literal truth, and not some literary invention?. He adds The English translation of the Mahatmya has a footnote stating that this is a folk etymology only, but Bhagavan?s quoting of it appears to be evidence to the contrary.

38.     வினைமுதணா மாயின் விளைபயன் றுய்ப்போம்
         வினைமுதலா ரென்று வினவித் -தனையறியக்
         கர்த்தத் துவம்போய்க் கருமமூன் றுங்கழலு
         நித்தமா முக்தி  நிலையீதே...

If we are the doer of actions (karmas) which are like seeds, we shall experience the resulting fruits. (But) when one knows oneself by enquiring 'Who is the doer of actions?' (in other words) 'Who am I?', the sense of doership (kartriva) will disappear and (hence) all the three karmas (agamya, sanchita and prarabdha) will slip away (since the ego, the doer of the actions and the experiencer of their fruits, will no longer exist). This (the resulting state which is devoid of the ego and which is consequently devoid of the bondage of karma) indeed is the state of liberation, (which is eternal that is, which is our ever-existing and natural state)

Note: The word 'oneself' (tanai) in the clause 'when one knows oneself' may here be taken to mean either the ego or the real Self, for if the ego (the doer) is known it will be found to be non-existent, while if the real self is known it will be found to be the sole existence. In either case, both the sense of doership (kartritva) and the sense of experiencership (bhoktritva) - which are the two faces of the one ego, like the two sides of one piece of paper - will necessarily cease to exist.

The three karmas referred to in this verse are (1) agamya karma, that is, the actions that the individual newly performs in this life through his face of doership, (2) sanchita karma, that is, all the results of his past agamya karmas which are now stored up and which are yet to be experienced by him, and (3) Prarabdha karma, that is, the portion of the results of his past agamya karmas which God has selected from his sanchita and ordained for him to experience in this lifetime through his face of experienceship. For a more detailed explanation, refer to chapter three of The Path of Sri Ramana - Part Two.

37.   சாதகத்தி லேதுவிதஞ் சாத்தியத்தி லத்துவித
       மோதுகின்ற வாதமது முண்மையல--வாதரவாய்த்
       தான்றேடுங் காலுந் தனையடைந்த காலத்துந்
        தான்றசம னன்றியார் தான்...

Even the argument which says, "Duality (dvaita) during practice (sadhana)  which one undertakes (due to) not knowing (the truth that one is always Brahman) ? and non-duality (advaita) after attainment (that is, duality is true during the time of practice and non-duality becomes true only after the attainment of Self-realization)", is not true. Who else is one except the tenth man, both when one is anxiously searching (for the tenth man) and when one finds oneself (to be the tenth man).

Note: This verse (v.37) and verse 40 were both composed earlier than the other verses of Ulladu Narpadu, and were written for the benefit of Iswara swami under circumstances which are not now known.
Note: According to some schools of thought, duality is true during the time of ignorance and non-duality becomes true only after the attainment of Self-knowledge. However Sri Bhagavan says that even this is not true, because non-duality (advaita) is always the truth and duality (dvaita) is always unreal. That is, the one non-dual Self alone exists and is real even when in the ignorant outlook of the individual it seems to appear as this unreal world of duality and diversity.

 In order to emphasis that duality is unreal even during the time of its seeming existence, Sri Bhagavan cites the parable of the 'lost' tenth man. Ten foolish men forded a river, and on reaching the other side they wished to make sure that all had crossed safely. So all of them began to count the number of persons on the shore, but since each one forgot to count himself, they all counted only nine. Believing that one of their companions must have drowned, they all began to weep, until a passing wayfarer who understood the situation asked each one to count himself, whereupon they realized that they were always ten men, both during the time of their seeming loss and after their 'finding' the missing man. Similarly, when we attain Self-knowledge we will realize that non-duality (advaita) is always the sole truth, both during the time of our seeming ignorance (when non-duality appears to be lost and duality appears to prevail) and after our 'attaining' Self, the non-dual reality.
It is to be noted here that, though non-duality is the truth even during the time of seeming ignorance, this does not mean that no spiritual practice (sadhana) is necessary, as some theoreticians/theorists have wrongly concluded.  So long as the tenth man appears to be lost, it is necessary for each one of the ten to enquire and find out 'Who is lost?' , for then only will the truth be realized that the so called 'lost' tenth man is only oneself, who has in fact never been lost. Similarly, so long as the experience of non-duality appears to be lost, it is necessary for us to enquire and find out 'Who am I, who have lost the experience of non-duality?', for then only will the truth be realized that the seeming individual 'I' who does not experience non-duality is merely an unreal appearance, and that the real 'I' has in fact never lost the experience of non-duality.


                                                               ...--கூர்ந்து மயல்
36.  நாமுடலென் றெண்ணினல நாமதுவென் றெண்ணுமது
      நாமதுவா நிற்பதற்கு நற்றுணையே-யாமென்று
      நாமதுவென் றெண்ணுவதே னான்மனித னென்றெணுமோ
      நாமதுவா நிற்குமத னால்..

If we think, having delusion, that we are the body, thinking, 'No (we are not this body), we are That (the Reality)', will be a good aid for (reminding and encouraging) us to abide as That. (However) since we (in truth ever) abide as That, why to think always, 'We are That'? Does one (always) think, 'I am a man'? (That is, in order to be a man, does a man always need to meditate, I am a man, I am a man?)
 Note: Refer to the note to verse 29 of this work, where it is explained how meditating, "I am not this body, I am That", may in the beginning be an indirect aid for reminding and encouraging us to know and abide as That. However, so long as we meditate, "I am not this body, I am That", is it not clear that we still feel ourself to be the body and that we do not actually experience ourself to be That (the reality or Brahman)? Just as there is no need for a man to meditate, "I am a man", so there would be no need for us to meditate, "I am That", if we were actually experiencing the truth that we are always That.

35.       சித்தமா யுள்பொருளைத் தேர்ந்திருத்தல் சித்திபிற
           சித்தியெலாஞ் சொப்பனமார் சித்திகளே -நித்திரைவிட்
           டோர்ந்தா லவைமெய்யோ வுண்மைநிலை நின்றுபொய்மை
           தீர்ந்தார் தியங்குவரோ தேர்ந்திருநீ....

The subsided mind having subsided, knowing and being the Reality, which is (always) attained, is the (true) attainment (siddhi). All other siddhis are merely (like) siddhis acquired in dream; if one wakes up from sleep, will they be real? Will those who, by abiding in the real state (of self-knowledge) have discarded the unreal state (of Self-forgetfulness), be deluded (by those unreal siddhis)? (Therefore) know and be (as) you (the Reality) are.
Note: The word ' siddhi' means attainment in general and the attainment of occult powers in particular. Our present life in this world, our so-called waking state, is truly nothing but a dream occurring in the long sleep of self-forgetfulness;. Therefore any occult powers (siddhis) that we may acquire in this dream will be found to be unreal when, by abiding in the real state of Self-knowledge, we wake up from the unreal state, the sleep of self-forgetfulness.
 Also refer verse 15 & 16 of Ulladu Narpadu Anubandam.

34.        என்று மெவர்க்கு மியல்பா யுளபொருளை
            யொன்று முளைத்து ளுணர்ந்துநிலை --நின்றிடா
            துண்டின் றுருவருவென் றென்றிரண் டன்றென்றே
            சண்டையிடன் மாயைச் சழக்கொழிக...

Instead of firmly abiding as the Reality, which always  exists without even a single thought as the nature of  everyone, by knowing (that Reality) in the Heart, where it  exists (or by knowing it with the mind merging within disputing, 'It (the Reality) exists', 'It does not exist', '(It form', '(It is) formless', '(It is) one (or non-dual)', '(It is two (or dual)', 'It is not (either one or two)', is ignorance born of illusion (maya). Give up (all such disputes)!

Note: The words 'ondrum ulattu ul' can give two meanings, namely (i) in the Heart, where it (the reality) exists', and (2) 'with the mind merging within'.

Arunachala / Re: Photos of Bhagavan and Arunchala Temples
« on: February 24, 2015, 02:02:10 PM »
Sri Ramana New Meditation Hall

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