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General topics / Re: Happy New Year 2015.
« on: December 31, 2014, 02:56:08 PM »
Dear Subramanian Sir and Members

Wish you the same , Vazhga Vallamudan

Arunachala / Re: Photos of Bhagavan and Arunchala Temples
« on: December 30, 2014, 11:09:33 PM »
Bhagavan with devotees,    Sri ramanaduli , forum member has sent this photo

Ashrams / Re: Ramana Ashram
« on: December 30, 2014, 05:02:40 PM »
Sri Ramana Maharshi was born 135 years ago on December 30th. Astronomically Earth completes 135th orbit around the Sun today counting since His birth. Earth not only revolves around the Sun but also spins around its own axis. Both are Bhagavan approved forms of worship. Before Bhagavan pities us for paying too much attention to His body we remember: Ramana has no Jayanti of His own, because He is the Unborn, Timeless, Real Self in us. So what we call His Jayanti is only our jayanti - Our Birth in Him, our Real Self. This birth is guaranteed to us, His sincere devotees, because He has looked on us with grace.

Ramana is the Formless, Timeless and Spaceless Arunachala who dances as the I in the Heart. He has graciously taken a form, that we may be relieved of the bondage of form. He is not a geographical entity but the Moveless Brahman of the Upanishads. Grace is His Essence, and out of grace He has become our Guru. Grace is not simply in Tiruvannamalai, but resides in our hearts. The Heart is the True Arunachala.
The might of His Grace is infinite, It is invincible: By His look we were caught in the net of His Grace, and It will accomplish Its work. There is no escape from It. His Grace is like the unerring light of the Sun. As it devours the darkness, so Grace devours Ignorance and Unreality. We need do nothing at all, except to give our free consent that this work of Grace shall be accomplished.

To give our consent we must realise the truth about the work of Grace that it demands, in return for the gift of Ramana Himself, our own too much cherished, but wholly valueless false self, the ego, which makes us think and say, I am so and so". We must ourselves ardently desire to win Him by paying this seeming price and surrender this ego to Him.

This highly profitable bargain is to be won by Faith and Loyalty. We need to have such Faith, since we know that Ramana is the same as Bhagavatpada Sri Sankaracharya and Sri Dakshinamurti, and that His words are the primary Upanishad, from which the ancient Upanishads themselves derive their authority. We do not go backward in time for our authority -we find the needful authority in Ramana alone.
Though He tells us about the Quest of the Self by the Question "Who am I?", He also tells us that even now - without our making the Quest - We are that" and that That Itself is we". In other words we are Free by nature and always - that we are Nitya-Muktas, Bondage is unreal.
Hence our Jayanti is not in the future; but now. All Difference including Bondage, Karma, etc., is unreal - He laughs at us for asking how we can become One with Him, saying it is like a man in Tiruvannamalai, asking the way to that very place.

Let Him laugh at us. For that laugh is full of grace, and will make us realise that we are He, and do not need to become He.
There is no room for discouragement, or remorse for our sins, or for fear of failure. For Grace alone exists, and it is He. If we do wrong let us not weep for it, but forget it at once, and joyfully take Refuge in His Grace.

Must we do something, like the Squirrel at the Setu-Bandhan? Well let us think of some of these truths of Ramana's Grace, and surrender our little selves to it, once or twice a day, when we awake. At other times, if Remembrance comes of its own accord, let us rejoice in it. If we fail often to stick to our programme, let us not waste thought in sinful regret, but go on with faith in His Grace.

K. Lakshmana Sarma


பகவான் ரமணரிடம் சென்ற சில அறிஞர்கள், ? உங்களால் கடவுளைக் காட்டமுடியுமா?? என்று கேட்டனர்.

?நீ யார்?? என்ற கேள்வியை ரமணர் கேட்டார். அதாவது நான் யார்? நான் என்பது என்ன? நான் என்றால் என்ன? என்று பல பொருள்களில் விரியும் கேள்விகளைக் கேட்டார். இதற்கும் கடவுளை அறிவதற்கும் என்ன தொடர்பு என்று ஒவ்வொருவரும் தலையைப் பிய்த்துக்கொள்ளாத குறையாக யோசித்துப் பார்த்தனர். ஒருவருக்கும் அதற்கான விடை புலப்படவில்லை.

ரமண மகரிஷியிடம் தங்களது குழப்பத்தை வெளிப்படுத்தினார்கள்.

ரமணர் புன்னகைத்தவாறே கேட்டார். ? உன்னையே யார் என்று தெரியாத உன்னால், கடவுள் பற்றி எப்படித் தெரிந்துகொள்ள முடியும்??

இப்படி நிறைய கேள்விகள் கேட்டார் ரமணர். கேள்விகள் அற்ற புள்ளியில் கடவுள் தெரிகிறார். அனைத்துக் கேள்விகளுக்கும் விடை கண்ட புள்ளியில் கடவுள் தெரிகிறார் என்பது இதன் பொருள் அல்ல.

அனைத்துக் கேள்விகளும் அற்ற புள்ளி என்பது, அனைத்துக் கேள்விகளும் நமது அறியாமையின் விளைவுதான் என்று உணரும் புள்ளி. மிக முக்கியமான புள்ளி அது. அந்தப் புள்ளியே இறைநிலை என்னும் பிரகாசமாக விரிகிறது.

Keywords: ரமண மகரிஷி, பகவான் ரமணர், கடவுள், கேள்வி பதில், மெய்ஞானம்

The Hindu, Dec.29/12/2014

Arunachala / Re: Photos of Bhagavan and Arunchala Temples
« on: December 27, 2014, 09:51:47 PM »
culvert girivalam path , Bhagavan used to sit while he was doing girivalam

 Ramana Yoga Sutra III.

III. 'Pavana chalana rodhat' By controlling the movement of the breath Explanation: 1. Bhagavan explains how one can enter the heart or the state of thoughtlessness. He says it can be done by controlling the movements of the breath. It is said that the word 'pavana' here is used in a technical sense. It means 'prana' or the vital force. The vital force in a body works mainly in five ways and in another five ways which are subsidiary. The first five movements are called the pancha-pranas. The first force makes one breathe in: Another enables him to talk. Another enables one to expel things out of the body. Still another aids digestion, and the fifth spreads all over the body, keeping it alive. The pavana of the vital force here intended is that which makes one breathe in and out. It is called the ?Mukhya-prana'.

2. When the breath is held, it is observed that the thoughts also decrease and finally when the breath-movement is brought to a stand-still the thoughts also completely subside. This is a practical tip given by Bhagavan. He explains the rationale in a couplet in "Upadesa Saram" where he says, "Force divides into two branches. One is the mind and the second is the prana." They are like a couple of horses yoked to a carriage. When the reins of one are held tight, it naturally has to stop, there by rendering the other unable to proceed.
Contrary to what medical science says, stoppage of breath does not result in an increase of carbon dioxide in the blood which should weaken you. Yogis have been said to prolong their lives for hundreds of years by completely stopping their breath (by adopting what is called 'lambikayoga'), Now, completely stopping the breath is not possible in the beginning; it is a matter of practice. Certain other things are helpful (such as remaining fixedly in an asana) for effecting control of breath.
By controlling any one prana it is seen, in practical life, that you control the other pranas also.

3. When the movements of the vital force are controlled, this vital force NO longer gives any scope for the sense-organs to reach out towards worldly objects. Consequently the vital force fills the body and returns to its source, the Atman, where the mind also dissolves at the same time. It is, so to speak, as if a dam were raised across a running torrent; which would perforce be obliged to reverse the direction of its flows

4. It is said that if one stops talking for a dozen years the mind will be rendered fairly calm, when, silencing of the thoughts altogether, can be practiced. With a dozen years of practice of the latter variety, the silence attained will be profound and deep; and that is the state of Samadhi. Sri Rama Yogi, a well-known disciple of Sri Bhagavan, had practiced the silence of the first variety, and the progress he made is well described in Paul Brunton's "A Search in Secret India".


Ramana Yoga Sutra II: 'Hridi visa.' Enter the heart.

1. The word 'heart' here is used in its verbal sense. It means 'that which carries away', 'that which engulfs', 'that which digests everything into itself'. The meaning is that the world, and consequently ideas of it submerge into the heart. Logically, the ideas of the world must submerge into that from which they originally sprung. In effect, the base on which thoughts arise and into which they finally subside is the heart. Really it is indefinable. For, a definition means a significant distinctive statement of the characteristics of a thing. All these are included in the realm of ideas which do not appear there, where the heart alone is.

2. Therefore, the heart mentioned here should exclude the following definitions of the heart given in various schools of philosophy:
a) It does not mean the blood-pumping organ in the body i
b) It does not mean the 'anahata chakra' mentioned in Yoga; In the Yoga-sastra it is said that there is a conduit pipe for the flow of the vital prana inside the spinal column consisting of two canals and sheathed into one. Through one of them, the 'purva sushumna,' the Kundalini power flows from below upwards, when forced by the practice of Yoga to these centres; and when the power inheres in each chakra, various mystic powers are attained. The fourth chakra from below is called the 'anahata' and is about the level of the sternum. Evidently this is not the heart mentioned or intended here :

c) Neither is it the Atman. Bhagavan explained the hridayam as consisting of two words 'hrid' plus 'ayam'. This is the 'hrid' that is the Atman. It is said above in the first aphorism that to reach the Atman one must enter the heart.

d) Nor Is it the heart mentioned by Bhagavan as being on the right side of the chest .between the two nipples. That is the point according to Bhagavan where first the 'Chit-sakti' (knowledge-power) enters in to the body of a being, that power goes to the head (sahasrara, through the Amrita nadi, and comes down through the suhumna giving us the experiences of the various worlds);

e) It is not the heart which signifies the center of emotions.
All these definitions must be eschewed before the exact significance of the word ?hrid' is comprehended. Hrid really means a state of consciousness and force. It is from this sea of consciousness that during the wakeful state thoughts arise, and into this that they again subside.

3. Some say that thoughtlessness itself is the state of Self-realization. Surely not. We have no thought when we enter sleep or when experiencing a fit. Surely those states are not the state of the Atman. Buddha calls this state only ' sunyata', or void. But Atman is a positive conception.
Hindu philosophy explains that the Divine has an indefinable power called Maya. Maya should not be equated with illusion. These two are not the same. Maya Has two powers: it acts as a sheath to the Atman. This power is called ' Avarana sakti'. There is another co-related power; this is the power of manifestation, of becoming many. That power is called the ' vikshepa sakti'. Now in sleep we are not in command of our own mind, that is, of the totality of thoughts. Our will does not function. We are said to be in a state of tamas.

4; To attain Realization we must have awareness! We must be wakeful and get the experience. We must have the sattva-guna.

The state of the void is called 'tamasi' by the Advaitins, or the maya. Buddhists call it the sunyata. Modern Indian philosophers have made a total confusion between the two. They mistakenly proclaim that sunyata is the Brahman. No. One may or may not get the sunyata state before Realization. "Tripura Rahasya" says that there are six different states before attaining the final realization.

5. In yoga also, in the nirvikalpa Samadhi, one gets a state of thoughtlessness; practically the glory of Self-realization is experienced then. The only difference between that state and the state of Self-realization advocated by Bhagavan is that in the former one slips back to the normal consciousness eventually. But when once Realization, or Atma-nistha; is attained, one never departs from it.

Arunachala / Re: Photos of Bhagavan and Arunchala Temples
« on: December 19, 2014, 01:53:12 PM »
whitepeacock Ramanashramam

Arunachala / Re: Photos of Bhagavan and Arunchala Temples
« on: December 19, 2014, 01:48:26 PM »
Puja at Sri Ramana lingam

Arunachala / Re: Photos of Bhagavan and Arunchala Temples
« on: December 19, 2014, 01:46:41 PM »

Arunachala / Re: Photos of Bhagavan and Arunchala Temples
« on: December 19, 2014, 01:45:24 PM »
Ramanashramam near dinning hall entrance

Arunachala / Re: Photos of Bhagavan and Arunchala Temples
« on: December 19, 2014, 01:43:44 PM »
Karthigaideepam Devotees at  Ramanashramam

Arunachala / Re: Deepam now and deep Arunachala chanting by fellow devotees
« on: December 17, 2014, 01:31:35 PM »
Arunachala Deepam Cauldron Puja

Individual devotees, organisations and Ashrams donated to Arunachaleswarar Temple towards the purchase of ghee for the recently completed 2014 Karthigai Deepam. In addition individual devotees climbed Arunachala over the duration of the Karthigai Festival to personally deliver their own ghee offerings, often in the form of small packets and bottles.
This year the flame on top of Arunachala, remained alight continuously for 11 days and at no time was the flame allowed to go out. Each day over 150 kgs of ghee (clarified butter) were fed to the flame.
The giant cauldron took 10 men (from the fisherman caste) more than three hours to haul to the top of Arunachala. Women are not involved to carry the Cauldron or tend it whilst it's on the Hill. However women are always welcomed on the Hill during the Deepam Festival.

Each Cauldron is used for about 10 years before being replaced. The current one was first used in 2004. When it is time to create a new Cauldron, the old one will be taken to metal workers to be broken up and recycled in the production of the new pot. Each pot takes around Rs.10,000 to make. After Deepam the Cauldron was taken down the Hill by the same fisher-folk and after puja at Arunachaleswarar Temple, is kept in storage there until the next year.

Ashrams / Re: Ramana Ashram
« on: December 17, 2014, 11:25:15 AM »
Ashram news first: December 15 was the last day Deepam could be seen.From Dec 16th Dhanur Masa(Dec 16- Jan 14) puja began which includes special abhisekham plus parayana of Vishnu Sahasranama, Tirupavvai, Tiruvempavai and aksharamanamalai daily from 4:30 AM to 6:30 AM. Now yoga sutra 1 'Atma nishttho bhava.' Inhere in the Self.
Notes l ' Atman' denotes the body, the prana, the mind, the buddhi, the individual and the Ultimate. Here. 'Atman' is only used to indicate the Ultimate. Normally the Self is the word used to indicate the Ultimate and the self is used to indicate the individual entity. Already we are firm in the notion of our individuality, and it requires no teaching from the Master. The Master emphasizes that the aim should be inherence In the Ultimate.

2. By implication, the Master Insists that the seeker should turn his face away from all the affairs and ideas of the world. He must be literally dead to it, so that he may be reborn in the Divine realm. The Master teaches that we should strictly abandon all activities, contacts and social functions of the world, whether good or bad, whether for individual or for social benefit. The aspirant should be a 'nissanga' (non-attached). He should not allow himself to be carried away by such propaganda suggesting that ' living in society means participation in it for the good of society', or for that matter, for any portion of society or even for individuals. He should be non-attached even to his individual matters, including attainment of mystic powers or better worlds, called 'heaven' in the Christian and Mohammedan religions, 'svarga' in the Hindu and Buddhist religions and the several lokas of Indra. Agni, Varuna, etc ; (Indra, Agni and Varuna are the devas or deities mentioned in the Veda ; they have their own worlds or ' lokas ') (In the Ramana-doctrine, there is no God or gods, angels or archangels, powers and hosts to rely upon for attaining this state of Self-inherence).

3. 'Nishtha' comprises two ideas really. 'Shtha' indicates 'being in'; 'nish' indicates 'firmly, never to come out'. The use of 'nish' indicates that in the Ramana-doctrine, once one attains the highest state, there should be no coming back, or down. In the yoga-sastra the sadhaka comes down to earth again even from the states of highest Samadhi. When the power of his concentration slackens, he reverts to his normal state of consciousness, that is, 'jagrat'. Ramana distinguishes this state as the state of practice and not a state of attainment of the goal, which he calls the ' sahaja state', that is, the native state, the original state. According to him, it is only when one forgets one's pristine state, that the notions of oneself, the world and the Lord of the world occur.

4. This aphorism defines the goal; it must be noted that in Ramana's opinion all other activities even the divinization of the world, are futile without which knowledge one can never understand his relation to the world and to the Lord, nor the lesser aim of perfecting the world, which will not and cannot be successfully done.

                                                          ....உயிராத் -தான் கருதும்
21.  தன்னைத்தான் காண றலைவன் றனைக்காண
       லென்னும்பன் னூலுண்மை யென்னையெனின்-றன்னைத்தான்
       காணலெவன் றானொன்றாற் காணவொணா தேற்றலைவற்
       காணலெவ னூணாதல் காண்.

If it is asked,' what is the truth of the many scriptures which speak of oneself seeing oneself, whom one thinks to be an individual soul, and seeing     God ?  ( the reply will be as follows: since oneself ( the first person feeling ' I') is one ( and not two), how is oneself to see oneself?(Then) if it is impossible ( for one) to see( one Self,) how ( is one) to see God( who is the substratum or Reality of oneself)? To become a prey  (to God, who is the real Self) is seeing (God).

Explanatory Note:  Many scriptures speak of Self-realization and God-realization as the goals which are to be attained by a spiritual aspirant.  However, those who comment upon such scriptures often misunderstand and misinterpret these terms.  For example, in Kaivalya  Navanitham 1.13, it is said, " If one sees oneself and God, who is the substratum of oneself, then that God having become oneself and ( oneself) having become Brahman, one will put and end to birth?."  Which is often misinterpreted to mean that one must first realize oneself, the individual soul, and then one must realize God, who is the substratum or underlying  support  of oneself.

To illustrate the import of this verse Sri Bhagavan used to tell the story of a man who wanted to see a tiger.  After making enquiries among some villagers, the man was told that an old tiger lived in a certain cave in the nearby forest. Being very old the tiger was unable to come out of the cave to hunt its prey, so it remained inside waiting for some prey to come of its own accord.  After searching and finding the cave, the man peeped inside, but he was unable to see anything because it was so dark.  His desire to see the tiger was so strong, however, that he gathered up his courage and entered the cave.  But still he could not see anything inside.  Little by little he proceeded further into the cave, but in the darkness he was unable to see the tiger.   All of a sudden, when he had come very close to the tiger, it pounced and devoured him.

Just as the man never saw the tiger, so the individual self can never see or realize God, the real Self.  But in its attempt to see God, who shines within it as the adjunctless consciousness ' I  am', the individual self will become a prey to God.  The means by which the individual can thus attempt to see God and thereby become a prey to him, is revealed by Sri Bhamgavan in the next verse.

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