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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.

5. அருணாசல பஞ்சரத்னம்

1.  அருணிறை வான வமுதக் கடலே
    விரிகதிரால் யாவும் விழுங்கு - மருண
    கிரிபரமான் மாவே கிளருளப்பூ நணறாய்
    விரிபரிதி யாக விளங்கு.

5.  Arunachala Pancharatnam
(The five Gems in praise of Sri Arunachala)

O Ocean of Amrita ( the abrosia of immortality), which is the fullness of Grace!  O Arunagiri, the  Supreme Self(paramatma), who swallow everything ( the entire world-appearance) by the spreading rays ( of the Light of Self-Knowledge)! ( Graciously) shine as the Sun of Self knowledge which will make (my), mind-lotus which is swelling ( with love and ready to blossom) , blossom fully.

2.  சித்திரமா மிஃதெல்லாம் செம்மலையே நின்பாலே
    யுத்திதமாய் நின்றே யொடுங்கிடுமா --னித்தியமு
    நானென் றிதய நடித்திடுவை யாலுன்பேர்
    தானிதய மென்றிடுவார் தாம்.

O Red Hill ( Arunachala)! All this ( world-appearance), which is picture, rises, stands and subsides only in You.  Since Your  dance eternally ( in) the Heart as ( the Real Self), they ( the Sages or Jnanis ) say that Your name itself is Heart( Hridayam).

Note:  Just as the appearance and disappearance of a cinema-picture takes place only  on the screen , so the rising (creation), the standing ( sustenance) and subsidence (destruction) of the entire world-picture takes place only in Arunachala, the Self.  However, Arunachala exists eternally without undergoing and without being affected even in the least by these  seeming changes of creation, sustenance and destruction, dancing motionlessly in the Heart and as the Heart in the form of the pure, adjunctless consciousness 'I'.  Hence sages refer to  Arunachala, the  Self or Supreme Reality, by the name Heart.

8.  கடலெழு மொழிலியாற் பொழிதரு நீர்தான்
       கடனிலை யடைவரை தடைசெயி னில்லா
    துடலுயி ருனிலெழு முனையுரு வரையி
       லுருபல வழிகளி லுழலினு நில்லா
    திடவெளி யலையினு நிலையிலை புள்ளுக்
       கிடநில மலதிலை வருவழி செல்லக்
    கடனுயிர் வருவழி சென்றிட வின்பக்
      கடலுனை மருவிடு மருணபூ தரனே.

The water showered by the clouds, which rose from the ocean, will not stop, even if obstructed, until it reaches (its) abode, the ocean (similarly) the embodied soul ( the soul  which rises as 'I am this body') rises from You (O Arunachala) and will not stop, though it wanders ( or suffers) on the many paths which it encounters, until it reaches ( or unites with ) You.  Though it wanders about the vast sky, ( in that sky), there is not abode ( or place of rest) for  the bird; the place ( for the bird to rest ) is not other than the earth:(therefore) what it is bound to do is to go back the way it came.   O Aruna Hill, when the soul goes back the way it came it will unite with You, the ocean of Bliss.

Note:  An explanation of this verse is given in the opening pages of chapter two of the Path of Sri Ramana-Part Two.

General Discussion / Re: sri nochur's web stream
« on: June 29, 2014, 12:19:30 PM »
Talks on Ulladu Naarpadu conclude

Brahma Sri Nochur Venkataraman concluded week-long discourse on Ulladu Naarpadu on Friday June 27, 2014. He pointed out that the essence of each verse in contained in the last half-line of each verse and may be regarded as Maha Vakya or grand utterance. Ashram will soon have the entire audio version of the talks available on our website.

In Letters from Sri Ramanasramam Srmati Nagamma asks, How was Ulladu Naarpadu written I had to write that also in Tamil at Muruganar's pressing request. Yogi Ramiah too was there at the time. He requested me to write at least the bhava (purport) in Telugu and so I wrote it in prose. After that Madhava said, What about Malayalam? I said yes and wrote it in that language also in kili (metre). That will be like a Seesamalika verse. That also I wrote in the Telugu script. You may make a copy of it if you like? said Bhagavan.
Why didn't Bhagavan write it in Sanskrit? I asked. Bhagavan said, At that time, Nayana, Lakshmana Sarma and others were here. So I left it to them. Why should I worry, I thought, and so kept quiet, I asked, Did Nayana write the Sanskrit slokas for Unnadhi Nalubadhi at that time? Bhagavan said, No, at the time of writing the verses, Muruganar and myself were arranging them suitably when Nayana gave us his advice but did not write the slokas. He went away to Sirsi after that. While he was there, Viswanathan and Kapali went and stayed with him for some time. Meanwhile, Lakshmana Sarma wrote slokas for Unnadhi Nalubadhi. The same were forwarded to Nayana to return them duly edited. Seeing that, Nayana said he could as well write the slokas himself rather than correct them and so returned them as they were. Subsequently with the help of Viswanathan and Kapali he wrote slokas to conform exactly to the Tamil verses and sent them. The former, however, remained as it was while Nayana?s was published under the title ?Sad Darshanam?. Things happen as they should. What can we do? In accordance with that Sanskrit translation, Kapali wrote his commentary in English and in Sanskrit. After that Viswanathan translated it into Tamil.
This is the official page of Sri Ramanasramam, Chengum Road
Tiruvannamalai 606603

General Discussion / Re: sri nochur's web stream
« on: June 28, 2014, 11:56:04 AM »
Dear dr sundaram

Here are some links for you

7.  இன்றக மெனுநினை வெனிற்பிற வொன்று
       மின்றது வரைபிற நினைவெழி லார்க்கெற்
     கொன்றக முதிதல மெதுவென வுள்ளாழ்ந்
       துளத்தவி சுறினொரு குடைநிழற் கோவே
     யின்றகம் புறமிரு வினையிறல் சன்ம
       மின்புதன் பிருளொளி யெனுங்கன விதய
     மன்றக மசலமா நடமிடு மருண
        மலையெனு மெலையறு மருளொளிக் கடலே.

If the thought 'I' (the ego or mind, the feeling 'I am this' or 'I am that ') does not exist, no other thing will exist.  Until that (that is, until the thought 'I' is found  to be non-existent ), if other thoughts rise,(one should enquire) To whom ( do they rise)? To me (then by scrutinizing) what is the rising -place of 'I? merge (within).  Diving within (in this manner), if one reaches the Heart-Throne, (one will become) verily the Sovereign under the shade of one umbrella.(that is, one will become the One non-dual Supreme Reality itself).  (Since the  thought 'I' will then not exist ) the dream ( of dyads or dvandvas) known as inside and outside), the two karmas (good karmas and bad karmas),  death and birth, pleasure and pain and darkness and light, will not exist, and the limitless  ocean of the light  of Grace called Aruna Hill, which dances motionlessly in the court of the heart ( in the form of the sphurana ('I-I'),  alone (will exist).

Note:   The expression the soverign under  the  shade  of one umbrella (oru kudai nizhal ko) in Tamil and eka chatradhipathi in Sanskrit ) is an idiomatic expression used to denote an emperor whose sovereignty is sole absolute.  Here it is used to denote the fact that whom one reaches the heart and attains self-knowledge, one will remain as the sole, absolute, non-dual Reality.  In that state of Self-Experience, the ego or ' I ' thought will be found to be non-existent, and hence everything else (which is a mere dream which can seemingly exist only if the 'I' thought seemingly exists) will also be found to be non-existent , and Arunachala, the adjunctles conscious 'I-I' alone will be found to be that which truly exists.

 6.  உண்டொரு பொருளறி வொளியுள மேநீ
        யுளதுனி லலதிலா வதிசய சத்தி
      நின்றணு நிழனிரை நினைவறி வோடே
        நிகழ்வினைச் சுழலிலந் நினைவொளி யாடி
     கண்டன நிழற்சக விசித்திர முள்ளுங்
       கண்முதற் பொறிவழி புறத்துமொர் சில்லா
     னின்றிடு நிழல்பட நிகரருட் குன்றே
       நின்றிட சென்றிட நினைவிட வின்றே.

You, the Heart , the light of consciousness ( or Self-knowledge), the One Reality, alone exist !  A wonderful power sakti exists in You as not other (than You).  From (that  sakti) series of subtle shadowy  thoughts (rise and ) by  means of ( the reflected light of ) consciousness in ( and due to) the whirl of destiny ( prarabadha)-and  (simultaneously) seen ( as) shadowy world-pictures, both inside ( on) the mirror of the thought-light ( or mind-light) and outside through the ( five) senses such as the eyes, just like a cinema-picture which exists (by being projected) through a lens.  O Hill of Grace, whether they (the world-picture) stop (appearing) or whether they continue (appearing), they do not exist  apart  from You.

Note:  Arunachala, the Self, is the only Reality that exists.  Yet in the Self there exists a wonderful Sakti, which is not other than the Self.  From that Sakti series of subtle shadowy thoughts seemingly rise due to the whirl of prarabdha and are illumined by the mind-light, the reflected light of self-consciousness.  Of all these thoughts, the first and root  thought  is the thought  'I' or I am so-and- so.  It is only this first thought (which is itself unreal) that sees all the other thoughts, which follow in its trail.  These other thoughts are seen by the first thought (the ego) as the names and forms of subtle world appearances within and as the names and forms of gross world-appearances outside.  These subtle world-appearances are seen within on the mirror of the mind, while the gross world appearances are seen outside by being projected through the lenses of the five senses.   But whether these world-appearances appear or cease to appear, they do not exist apart from Self.  Therefore, no importance should be given to either the appearance or disappearance of the world-picture, and Self alone should be attended to.

For a fuller explanation of this verse, refer to appendix? (a) of the Path of Sri Ramana-Part two.

"Why should your occupation or duties in life interfere with your spiritual effort? For instance, there is a difference between your activities at home and in the office. In your office activities you are detached and so long as you do your duty you do not care what happens or whether it results in gain or loss to the employer. But your duties at home are performed with attachment and you are all the time anxious as to whether they will bring advantage or disadvantage to you and your family. But it is possible to perform all the activities of life with detachment and regard only the Self as real. It is wrong to suppose that if one is fixed in the Self one?s duties in life will not be properly performed. It is like an actor. He dresses and acts and even feels the part he is playing, but he knows really that he is not that character but someone else in real life. In the same way, why should the body-consciousness or the feeling ?I-am-the-body? disturb you, once you know for certain that you are not the body but the Self? Nothing that the body does should shake you from abidance in the Self. Such abidance will never interfere with the proper and effective discharge of whatever duties the body has, any more than the actor?s being aware of his real status in life interferes with his acting a part on the stage."
(Bhagavan in 'Day by Day with Bhagavan' 1-6-46)

Nagamma?s niece, a girl of about 9, wanted to know why Bhagavan would never leave Tiruvannamalai and go to visit his devotees. She put the question through G.V.S. but Bhagavan kept silent. However, she importuned G.V.S. to get a reply. Finally Bhagavan said: ?You wanted to see me, so you came here, and as I am always here you were able to see me; but if I kept moving about you might not find me here. Many people come here and if I was absent they would have to go away disappointed. And even if I left here how do you know I should ever reach your house, when there are so many people in Tiruvannamalai and other towns on the way who would invite me to their houses. If I agreed to go to your house I should have to agree to go to their houses too, and I might never reach yours. And besides, all this crowd of people you see here would go with me. Even here I can?t go anywhere or the whole crowd follow, like that time when I went to Skandasramam.? He added, jokingly, ?I am kept in confinement. This is my gaol.?
('Day by Day with Bhagavan' 27-5-46)

General Discussion / Re: sri nochur's web stream
« on: June 26, 2014, 11:06:48 AM »
Dear dr sundaram

Yesterday the same thing happened to me while watching.  Immediately I contacted one of my friends at Ramanashramam at told about this disturbances.

General Discussion / Re: yogasana book
« on: June 26, 2014, 11:04:04 AM »
Dear drsundaram

I did yoga for 3 years free of cost in my University. The time is 12 pm to 2 pm( empty stomach).  The problem is i am a diabetic.  I feel tired at this time.  I stopped.

Practising yoga without teacher is dangerous.  My yoga teacher is also a Ramana Baktha. She is very strict in timings and positions.

5.   மணிகளிற் சரடென வுயிர்தொரு நானா
        மதந்தொரு மொருவனா மருவினை நீதான்
      மணிகடைந் தெனமன மனமெனுங் கல்லின்
        மருவறக் கடையநின் னருளொளி மேவும்
      மணியொளி யெனப்பிறி தொருபொருட் பற்று
        மருவுற லிலைநிழற் படிதகட் டின்விண்
      மணியொளி படநிழல் பதியுமோ வுன்னின்
        மறுபொரு ளருணநல் லொளிமலை யுண்டோ.

Like the string in (a garland of) gems, You alone exist as the one in each and every soul and in each and every one of the diverse religions (that is, You exist as the one self in every soul and as the one God in every religion).  Just as a gem is polished (on a grinding stone), if the mind is polished on the stone called mind (that is, if the mind attends to itself, the first person) so as to remove (its) flaws (the adjuncts or upadhis such as this or that), the light of your grace will shine forth (that is, the mind will shine devoid of adjuncts as the light of your grace, the mere consciousness 'I am'). (Then) just, as (the colour of any other object cannot affect) the light of a (coloured) gem, the attachment towards any other object will not approach (such a mind, which has been transformed into Self).  When the light of the sun falls on a photographic plate, can an image (thereafter) be impressed (upon it)? When the light of Arunachala, (similarly the sun of Self knowledge ) falls upon the mind, no image can thereafter be impressed upon it.  Other than you, the intensely lustrous Aruna Hill, is there (any) thing ( whose light can thus destroy the mind) or whose light can thereafter make an impression upon it)?

Note:  Two similes are used in this verse, namely that of a gem and that of a photographic plate.

When a gem is first dug out of a mine it will be full of flaws, which can be removed only when it is polished on a special grinding stone, and only when all the flaws are thus removed will the gem shine with its natural lustre.   Thereafter, the colour of no other object will be able to affect the lustrous colour of that gem; instead, the gem will cast its own light around it and make other objects shine with its lustre.  Similarly, when the mind always attends to second and third person objects, it will be full of flaws (adjuncts such as ' this ' or 'that', which are superimposed on the purelight of consciousness 'I am'), and these flaws can be removed only when the mind  is polished on the special grinding  stone called mind ( that is, only when the mind turns away from second the third persons and attends to itself, the first person, by enquiring  'who am I, the mind ?); only when all the flaws are thus removed, will the mind shine with its natural lustre as the mere consciousness "I AM".  Thereafter? Such as adjunct-free mind ( a mind which has thus been transformed into Self) will not be affected by anything in this world; instead, It will cast its own light on the whole world and will thus see the world as nothing but itself.

If the light from any object falls upon an undeveloped photographic plate, the image of that object will be impressed upon the plate.  But if, before the plate is developed, the brighter light of the sun then falls upon it, the image formed by the light from that object will be destroyed.  Similarly , the objects  of this world can be impressed upon the mind  in the form of tendencies or vasanas only so long as the mind has not been exposed to the light of Arunachala, the  sun of Self-knowledge.  But since there is no greater or brighter light that that of Self-knowledge , once Self-knowledge  has dawned, the mind becomes like a photographic plate which has been exposed to the sunlight and hence the objects of the world can no longer make any impression upon it.  Thus when Self-knowledge dawns all the vishaya-vasanas ( the tendencies or impressions formed by contact with sense objects) will be destroyed once and forever, and no fresh vasans can ever be formed thereafter.

General Discussion / Re: yogasana book
« on: June 25, 2014, 10:10:18 AM »
Dear drsundaram

Buy "Eliya Murai Udar payirchi" by Sri Vedathiri Maharishi in some Vazhga Vallamudan Organisations.

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