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Sri Bhagavan spoke very appreciatively of Kavyakantha Ganapathi Muni, for about an hour, how he wrote Uma Sahasram and Hara Sahasram, how he taught his students, how he engaged in dispute with Bhattasri Narayana Sastri, how meek and humble he was though so learned and capable, etc.

Sri Kavyakanta?s ?Uma Sahasram? is different from other compositions in that it is pasyanti vak, i.e. revealed by the Divine Mother in Her own words to one who is adept in the Kundalini Yoga.

The scene that followed while the final stanzas of Uma Sahasram were being composed can hardly be believed by one who did not actually witness it. Sri Maharshi sat silent and in deep meditation like the silent Lord Dakshinamurthy. The eager disciples watched in tense admiration the sweet flow of divine music in Sanskrit verse as it came from the lips of the great and magnetic personality of Sri Kavyakanta. He stood there delivering the verses in an unbroken stream while disciples eagerly gathered the words and wrote them down. Oh, for the ecstasy of it all! Life is indeed blessed if only to experience those divine moments.

On the ninth day of the Kartikai festival at about 1-30 p.m. he approached Brahmana Swami on the hill. Sastri quivered with emotion as he walked up to the Virupaksha cave. Luckily for him the Swami was seated alone on the outer pial. Sastri fell flat on his face and held the Swami?s feet with both hands and his voice trembled with emotion as he said: ?All that has to be read I have read. Even Vedanta Sastra I have studied. I have performed japa to my heart?s content. Yet I have not up to this time understood what tapas is. Hence have I sought refuge at thy feet. Pray enlighten me about the nature of tapas.? For fifteen minutes the Swami silently gazed at Sastri as he sat at his feet in anxious expectation. None came to interrupt them at the time. Then the Swami spoke in short and broken sentences in Tamil:
(If one watches whence the notion of ?I? springs, the mind will get absorbed into that. That is tapas).
(When a mantra is repeated, if attention be directed to the source whence the mantra-sound emanates, the mind will get absorbed in that. That is tapas.)

Pl hear the songs of Ribhu gita chapter wise in this web site

Mysterious is the working of Bhagavan?s Grace. There is no way to know in advance who will be the beneficiary of His Grace. A wealthy family man living very far away from Tiruvannamalai following a creed that prohibits taking a living person as a Guru may not seem like a candidate for the descent of highest grace of Bhagavan. But such is the mystical greatness of Bhagavan?s grace that none can know its modus operandi. The life of Sri Hari Chand Khanna and the devotion of his entire family down to many generations is a joyous reminder of the fact that all powerful grace of Bhagavan will strike where it will!
Today being Khanna Memorial Day ashram paid reverential homage to this exceptional Bhakta. In Day by Day we read the following conversation between Khanna and Ramana Maharshi.

Khanna: Is there destiny? And if what is destined to happen will happen is there any use in prayer or effort or should we just remain idle?
Bhagavan: There are only two ways to conquer destiny or be independent of it. One is to enquire for whom is this destiny and discover that only the ego is bound by destiny and not the Self, and that the ego is non existent. The other way is to kill the ego by completely surrendering to the Lord, by realizing one's helplessness and saying all the time : 'Not I but Thou, oh Lord!', and giving up all sense of 'I' and 'mine' and leaving it to the Lord to do what he likes with you. Surrender can never be regarded as complete so long as the devotee wants this or that from the Lord. True surrender is love of God for the sake of love and nothing else, not even for the sake of salvation. In other words, complete effacement of the ego is necessary to conquer destiny, whether you achieve this effacement through Self enquiry or through bhakti marga.

Khanna: Are our prayers granted?
Bhagavan: Yes, they are granted. No thought will go in vain. Every thought will produce its effect some time or other. Thought force will never go in vain.

Arunachala / Re: Photos of Bhagavan and Arunchala Temples
« on: July 17, 2014, 03:37:05 PM »
Arunachala Hill

General Discussion / Re: sri nochur's web stream
« on: July 16, 2014, 12:51:24 PM »
Sri Nochur Venkataraman's annual discourse on Ulladu Naarpadu in Tamil is now available online. With this year's installment all the verses of Ulladu Naarpadu have been commented. The complete set can be downloaded here

 Readings on Guru's Grace on Guru Purnima Day.

The feet of the Guru, Sri Arunachala Ramana is (our) succor and support.
One day I wondered why I was visiting Him at all. What was the use? There seemed to be no inner advancement. Going up the hill was meaningless toil. I decided to end my visits on the hill. For one hundred days exactly I did not see Bhagavan. On the hundred and first day I could suffer no longer and ran to Skandasramam, above Virupaksha Cave. Bhagavan saw me climbing, got up and came forward to meet me. When I fell at his feet, I could not restrain myself and burst out in tears. I clung to them and would not get up. Bhagavan pulled me up and asked: ?It is over three months since I saw you. Where were you?? I told him how I thought that seeing him was of no use. ?All right,? he said, ?maybe it is of no use, so what? You felt the loss, did you not?? Then I understood that we did not go to him for profit, but because away from him there was no life for us.

Once I wrote two verses in Tamil, one in praise of the Lord without attributes the other of the Lord with numberless forms. In the latter I wrote: ?From whom grace is flowing over the sentient and insentient.? Bhagavan asked me to change one letter and this altered the meaning to: ?who directs his grace to the sentient and the insentient.? The idea was that grace was not a mere influence but could be directed with a purpose where it was needed most.
Bhagavan gave us a tangible demonstration of God?s omnipotence, omniscience and omnipresence. Our sense of ?I? would burn up in wonder and adoration on seeing his unconditional love for all beings. Though outwardly we seemed to remain very much the same person, inwardly he was working on us and destroying the deep roots of separateness and self-concern. A day always comes when the tree of ?I?, severed from its roots, crashes suddenly and is no more, this is Guru?s Grace!
What is the Guru?s Grace? Well, this is exactly the word that awakens us from this dream life of ours, to which we cling so hard until the tiger of death pounces on us and proves that it is ephemeral, unreal.
With one meaningful look the Master sees deep into the soul of the enquirer. And lo! What a trance of joy, what a blissful existence, and what a calm this is! The agitated soul is stilled, silent; he sits and sits and sits. Gazing at the Master before him the minutes and hours are hardly noticed gliding softly away. In this way days and months are condensed into a few moments of blissful life. The wanderer has found his harbour; he is all new life and light, so he swears, ?For eternity I shall not part from my Master, who is my All!?

A Tamil verse says: A bird drops seed upon a tree and causes its decay. So Guru?s grace radiates knowledge into the seeking mind. Replacing ego-shadows with resplendent Jnana?s light. Bhagavan has explained the meaning of this verse. The seed of the huge banyan tree, which grows to shelter hundreds, is one of the tiniest and represents unselfish benevolence. The seed of the palmyra which is so large, grows into a tree which can hardly shelter a single man from the sun, and so well represents the selfish ego. Yet this tiny seed can be dropped by a bird in its droppings, and while it grows it can demolish the palmyra tree itself. So the tiny seed of Grace can destroy the great tree of egoism.
The Guru says, ?Be still, and Know that I am God.? This knowing is the understanding of the absolute and relative values of Life.

Understanding what? It is the distinctive knowledge (the vijnana) of the eternal unchanging Truth of yourself. In the background of this eternal and unchanging Truth, the changeful and varying states of your doership move about and cloud your understanding of the Real Truth of your Being.
You are really free in yourself; the clouds do not really affect you. Yet you are also outwardly active, according to the latencies of the past karma in you, which work out according to the law of that karma. The potter has given up his hold on the wheel; yes, but the wheel still moves on owing to the momentum still left in it.
In the same way you move, and yet you are unaffected, no longer clinging to the action. You do; yet you feel you are no more the doer. You enjoy or suffer; yet you feel you are no more the one who suffers or enjoys. You are a mere witness of all things in your varying states: waking, dreaming and sleeping. You are you, or I am I, or the Self is the Self; and these states pass and re-pass. This is the state of real knowledge (jnana) or real devotion (bhakti). This is the message of the Gita. This is equally the message of our benign Guru, Sri Ramana Maharshi.

from the fb Sri Ramana Maharishi

Arunachala / Re: Photos of Bhagavan and Arunchala Temples
« on: July 10, 2014, 02:57:08 PM »
Sri Kunju swami, Sri Balrama Reddiyar, Sri Ganesan

Arunachala / Re: Photos of Bhagavan and Arunchala Temples
« on: July 09, 2014, 03:01:46 PM »
Cow lakshimi with Bhagavan

In commemoration of the centenary of Akshamanamalai, devotees are organizing a function in Madurai near Meenakshi Amman temple. Location is near Tamukkam ground and the timing is 6pm on Saturday July 19. Interested devotees please note.

Arunachala / Re: Photos of Bhagavan and Arunchala Temples
« on: July 04, 2014, 10:15:14 PM »
 Sri Ramanashramam New Hall


அரியாதியி தரசீவர தகவாரிச குகையில்
லறிவாய்ரமி பரமாத்தும னருணாசல ரமணன்
பரிவாலுள முருகாநல பரனார்ந்திடு குகையார்ந்
தறிவாம்விழி திறவாநிச மறிவாயது வெளியாம்.

Arunachalaramana is the Supreme Self(Paramatman) who blissfully exists as consciousness ( as the pure adjunctless consciousness " I am" ) in the cave of the Heart-lotus of ( all) different souls ( jivas) beginning with Hari.  When the mind melts with love and reaches the cave (of the heart) in which the benign Supreme dwells, the eye of (true) Consciousness will open and You will know (this) Truth, (for) it will (become manifest) reveal itself.


வாழ்க வானரு ணாசல வண்பெயர்
வாழ்க வப்பெயர் வாய்துதி பஞ்சகம்
வாழ்க வாய்மலர் மாரம ணன்பதம்
வாழ்க வப்பத மன்னுநல் லன்பரே.
                                 --ஸ்ரீ முருகனார் Sri Muruganar

Glory to the beneficent  Name of Divine Arunachala! Glory to the Five Hymns ( Stuti Panchakam) which bear that name! Glory to the Feet of the Great Ramana who sang (these Hymns)!  Glory to the good devotees who are fixed at those Feet!

வாழி விருத்தம்
Verses of Praise

வாழி ஸ்ரீ ரமணஜோதி வள்ளலே வாழி வாழி !
வாழி  நீ கால மூன்றின் வரையரை கடந்தோய் வாழி !
வாழிநீ புவனகோடி வடிவுஎலாம் நிறைந்தோய் வாழி
வாழிநீ ஊழிவெல்லம் அதில்கெடா வங்கம் வாழி!

Glory  to Sri Ramana, the Giver of light! Glory! Glory! Glory to You who transcend the limitations of the three times ( past, present and future)! Glory!Glory to You, who pervade all the forms of the crores of universe! Glory to You, the ship which remains undestroyed in the flood of universal destruction (pralaya)! Glory!

2. வாழி ஸ்ரீரமணஞான வாரிதி வாழிவாழி !
    வாழி ஸ்ரீ ரமண நாம மநதிரம் வாழி வாழி !
    வாழி ஸ்ரீ ரமண மூர்த்தி வாழி என்பார் நீடூழி!
    வாழி நீ எம்மைக் காக்கும் மாககுரு ரமண வாழி!

                                                        --ஸ்ரீ சாது ஓம் Sri Sadhu Om

Glory to Sri Ramana, the ocean of Jnana!  Glory! Glory!  Glory to the Mantra of the Name of Sri Ramana! Glory !Glory! Glory for long  aeons to those ( devotees) who sing, " Glory to the form of Sri Ramana"!  Glory to You, the Great Guru Ramana, who protect us !  glory!

 5.  உன்னிடத்தி லொப்புவித்த வுள்ளத்தா லெப்பொழுது
      முன்னைக்கண் டெல்லாமு முன்னுருவா --யன்னியமி
      லன்புசெயு மன்னோ னருணாச லாவெல்கு
      மின்புருவா முன்னிலா ழ்ந்தே.

O Arunachala, he who, with a mind surrendered to You and seeing You always , without (a sense of ) otherness loves everything as Your form, triumphs having Drowned ( and lost his individuality) in you ( the self), who are the form of bliss.

Note:  Though the subject on which Sri Bhagavan was asked to compose this verse was Karma and Bhakti, He has in fact described in this verse only the state of final attainment, for it is only in that state that one can  see you always " ( that is; at all times and in all states, including sleep ) and that one can " Love everything without otherness" ( that is, without feeling anything to be other than oneself) In verse 10 of Upadesa Undiyar Sri Bhagavan says that to remain subsided in the place of one?s rising ( that is in one?s source, the self ) is Karma Bhakti, Yoga and Jnana. Accordingly in this present verse He teaches that to drown for ever in Arunachala, the Self , is the most perfect form of Karma  and Bhakti.

  அருண கிரிரமண னாரியத்திற் கண்ட
  வருமறையந் தக்கருத்தே யாகு --மருணா
  சலபஞ் சகமணியைத் தண்டமிழ்வெண் பாவா
  லுலகுக் களித்தா னுவந்து.

Arunagiri-Ramana happily gave to the world through (these)pleasant Tamil venbas ( verses in venba metre) the 'Five Gems to Arunachala'.(Sri Arunachala Pancharatnam), which are ( a revelation of ) the precious import of Vedanta and which He ( first) composed in Sanskrit.

Note:  This verse was composed  by Sri Bhagavan as a concluding verse to the tamil version of Sri Arunachala Pancharatnam, and was adopted by Him from the concluding verse composed by Daivarata for the Sanskrit version.

Arunachala / Re: Photos of Bhagavan and Arunchala Temples
« on: July 02, 2014, 11:08:36 AM »
 Unnamulai amman temple

As part of the centenary observance of Aksharamanamalai we hope to bring the English translation of its meaning and commentary as given by Muruganar in Tamil. We begin by reproducing an article on Aksharamanamalai by Rao Bahadur V. S. Chengalvaraya Pillay, M. A., a great Tamil scholar.

The sacred works in Sanksrit and Tamil say that one can obtain salvation by being born in Tiruvarur, by worshiping at Chidambaram, by dying at Banaras and by merely meditating on Tiruvannamalai . Such is the greatness of Tiruvannamalai, and it is this greatness that attracted Bhagavan Sri Ramana while yet he was in his teens. One of his early works is Arunachala Akshara Mana Malai which means the fragrant garland (or the wedding garland) of songs arranged in alphabetical order praising the greatness of Sri Arunachala (Tiruvannamalai). The Bhagavan's object in presenting this garland is to make us think of Tiruvannamalai 108 times by reading or repeating the garland of verses, and thereby help us in finding a way to get rid of the bondage of birth. The verses though simple in form and language yet contain the highest of philosophy, and the deeper we dive into the meaning of the stanzas, the larger is the number of gems of purest ray serene that come to light.
The question arises how by merely thinking of Arunachala we can attain Moksha. Arunachala is the place where, according to the Puranas, Brahma and Vishnu fought with each other, each proclaiming that he was the Lord Supreme. In their midst Siva appeared in the form of fire, and the egoistic Brahma and Vishnu both failed in finding the Lotus Feet or the Crowned Head of that Being. This Puranic story clearly illustrates the great Truth that so long as the 'I' or 'Ego' persists, one cannot get at the Supreme Truth.

The object of Bhagavan in taking Arunachala for his prayer was, therefore, to help us in effacing our egoism. The next point is why Bhagavan composed these stanzas in alphabetical order. His object was that, as the stanzas are to serve as prayer songs, it should be easy for getting the stanzas by heart and this would be possible only if the stanzas were in alphabetical order. The next is why he composed 108 stanzas. The number 108 is the sacred and select number in any Japam or recitation of Mantras.

Again we have to see why he composed the stanzas in Tamil. We find the solution to this question by a reference to Periapuranam  the sacred work relating to the 63 Saivite devotees. There when Sundaramurthi Swamigal was in a fit as to how he should sing the Lord's praise, the Lord ordered that he should sing verses in Tamil. Sri Bhagavan knew this secret and he therefore composed the stanzas in Tamil.

The next point is why Bhagavan composed the stanzas in the form of a garland. Appar, the great Tamil Saint, says in one of his Thevaram hymns that the Lord loves best Tamil garlands in preference to even gold garlands. Again it may be asked why Bhagavan styles his garland as a 'Wedding garland.' It is because it is the wedding garland that unites the bride with the bride-groom, i.e., the blessed soul with the great Lord. Thus the mere outline of Arunachala Akshara Mana
Malai brings out in bold relief Sri Ramana's goal and teachings, i.e., the teaching of Bliss by self-effacement  vide stanzas 48
and 92 where Bhagavan refers to the effacement of the 'I'.

3.  அகமுகமா ரந்த வமலமதி தனனா
     லகமிதுதா னெங்கெழுமென் றாய்ந்தே --யகவுருவை
     நன்கறிந்து முந்நீர் நதிபோலு மோயுமே
     யுன்கணரு ணாசலனே யோர்.

Arunachala !  Having  scrutinized with that pure mind which is facing Self-wards(ahamukam) " where does this  " I" rise ?" and having ( thereby) clearly known the form ( or real nature )  of " I" one ceases to exist ( by merging) in You like  a river ( which merges and loses its form) in the ocean.  Know thus.

4.    வெளிவிடயம் விட்டு விளங்குமரு ணேசா
       வளியடக்க நிற்கு மனத்தா -- லுளமதனி
       லுன்னைத் தியானித்து யோகி யொளிகாணு
      முன்னி லுயர்வுருமீ துன்.

O shining   Arunesa, Having given up (attending  to) external objects ( second and third persons) and having meditated upon You ( the Self) in the heart with a mind which has become still by restraining the breath, the Yogi will see the Light ( of Self knowledge) and will attain greatness in You(by  thus uniting with You, the embodiment of all greatness)  Know this.

It's also be noted that Sri Bhagavan mentions breath-restraint here only as a means by
which   ( compare verse 16 of Upadesa Undiyar) the mind can make itself still.  By itself breath restraint is not a means by which one can see the true light of Self-knowledge; having become still by breath-restraint, the mind must then attend to Self in order to see the light of Self-Knowledge.

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