Author Topic: Ramana Ashram  (Read 38827 times)

Balaji

  • Hero Member
  • *****
  • Posts: 1096
    • View Profile
Re: Ramana Ashram
« Reply #60 on: January 27, 2015, 03:50:47 PM »

 Yoga Sutra V.

'Manasa svam Chinvata.' Search for one's Self with the mind.

Notes:

1. The self here is one's self; not the Atman. 'It's beyond search. One's self is a little entity; the search is to know whence that idea of 'I' arises; that is to say, who is this little self? In "Ullada Narpadu" Bhagavan says, "The real Self does not say I; the body cannot say I; in between the two arises this thought 'I, and firmly clings to the body; if you search for its nature which is like a phantom devil, it disappears." When thoughts disappear into their source, even this thought I should disappear. This 'I' thought is the primary thought, and the other thoughts can raise only after its raise.

2. This enquiry is sometimes based on the previous practice of watching the breath. Normally, we are not able to catch up with the speed with which one thought succeeds another. It is as if the photographs on the cinema-screen succeeding each other with such rapidity that we get the impression of one continuous action. Therefore, it is only when we can slow down this mental process, and are able to catch each single thought by itself, that we can enquire about it. In slowing down thoughts, we have used the process of watching the breath. (We can also take the illustration of a slow motion picture here, say, of horse-racing.)

3 When a thought by itself appears, Bhagavan asks us to enquire to whom it arises, obviously with one's searching mind, It is an intellectual enquiry, not as some others hold, a negation of all thought. We hold to the thought and try to follow it up by asking to whom it occurs. Obviously it occurs to the notional 'I', for the real 'I' has no thought. Bhagavan asks us to proceed and see whence that notion arises. It must necessarily be from the consciousness; that is to say, to the Atman, where even the I-thought does not exist. If one repeats this process continuously, without any break, the process must lead to the Atman. It is like a stick burning other sticks and finally being consumed by its own fire.

4. There is another slight modification. Instead of questioning ?to whom does the thought occur?, enquire whence the thought arises. We mean any thought, not the thought of 'I' only, all thoughts must arise from the consciousness, and they are directed towards the world and all our ideas connected with it. When we cut the connection with the world, only the consciousness remains; it is the Atman. In this process there is only one step; whence does this thought arise? In the previous paragraph we have talked of a process, where there are two steps; searching for the source of each thought, and searching for the source of the 'I'-thought.

5. These processes are called by Bhagavan the 'sarala-marga', or the straight and easy path. At any rate, they are easy for those who can turn their minds inward and away from the objects of the world. But if one, as a preliminary step, follows the first path of watching the breath, it becomes quite easy for everyone.

6. The point to note is, we do not negate a thought as does the Sankara-method. Sankara says, "When a thought occurs, dismiss it immediately. Here we do not do so; we retain the thought, and attempt to seek its source. I once asked Bhagavan, how it should be possible to trace the root of a tree all the while without remembering the trunk of the tree; how can we go to the source of the thought without holding on to the thought?" Bhagavan replied, "Practice and see."
Bhagavan compares this method to each enemy soldier coming out of the fort alone, when he can be easily killed; If one thought comes out, one can easily kill it. If all the warriors in the fort rally forth at once, it will be difficult to fight them. Therefore, slow down the speed of the thoughts first; catch each thought, and by seeking its source, destroy it.
In the supplement to "Ullada Narpadu" there is a verse which lends support to the idea that this Self-enquiry is performed without the mind. The matter will be elucidated in the explanation to come, of the next aphorism. In this aphorism it is clearly stated that it is the mind which carries on this Self-enquiry.
Om Namo Bagavathe Sri Ramanaya

Balaji

  • Hero Member
  • *****
  • Posts: 1096
    • View Profile
Re: Ramana Ashram
« Reply #61 on: January 29, 2015, 08:10:43 PM »
 

Today being the day of Thai Krittikai Ramana Puranam was recited by devotees in the New Hall from 7 AM to 5 PM with breaks. Poet-saint Muruganar wrote Ramana Sannadi Murai in the style of the sacred Tamil epic Tiruvachakam by the great saint Manickavachagar in praise of Lord Siva. However the first edition of Ramana Sannadi Murai did not have a poem similar to Siva Puranam of Tiruvachakam. Five years later on Thai Krittika day of 1938 Muruganar completed Ramana Puranam following the style of Siva Puranam.
Ramana Puranam contains 540 verses compared to 95 verses of Siva Puranam. After writing the first 200 or so verses Muruganar left the manuscript with Ramana Maharshi who graciously wrote more than 300 verses and gave the title Ramana Puranam to the work. It is comforting to know that this great work shows the way to overcome destiny by loving Him who enforces the destiny!

Victory to the golden feet of him
who distils a rare nectar
in the hearts of the devotees
who seek his company,
to ease the triple torment,
of destiny so hard to allay!
Those who do not know
how to dispel their suffering
by putting down their luggage,
[as they travel] in the train
that is the great refuge
which supports them all,
will, out of egoism,
keep that burden upon their heads,
convinced it is they who support it,
and in vain endure eternal suffering.
Sun of dharma who scorches those ghost-like ones
who show no loving conduct
so that they suffer unbearable misery!
It is not the fault of dharma
that those in whom there is no love
perish, quaking with agony
like boneless worms
exposed to the mid-day sun.
The ripe crop of destiny,
like a shadow, never goes away,
but follows and clings to those
who commit sinful deeds,
as if unable to control themselves.
By meditating upon the twin feet
of The Lord who knows what is written,
he who destroys and reduces to nothing
the burden of fate, written [upon the heads]
of the most excellent of his devotees,
the saint Markandeya overcame,
through the intensity of his love
for the one who ordained his destiny,
« Last Edit: January 29, 2015, 08:12:30 PM by Balaji »
Om Namo Bagavathe Sri Ramanaya

Jewell

  • Hero Member
  • *****
  • Posts: 6100
  • Love,always love and only love
    • View Profile
Re: Ramana Ashram
« Reply #62 on: January 29, 2015, 10:52:59 PM »
Dear Sri Balaji,

Thank You so much for this heart touching post!!!

With all love and prayers,




Balaji

  • Hero Member
  • *****
  • Posts: 1096
    • View Profile
Re: Ramana Ashram
« Reply #63 on: February 04, 2015, 11:11:29 AM »
Today being Thai Pusham (also the Aradhana day of Niranjananda Swamigal) a solemn worship of Lord Skanda (Murugan) and the shrine of Niranjananda Swamigal was performed in addition to regular shrine worship.

Being a Sannyasi brother of a Mahatma, managing the ashram was an onerous responsibility. The ashram was a place where even a squirrel felt like the King of the Universe and in such an atmosphere it was not easy to manage devotees with diverse mind-sets. The job required immense determination, dedication and the courage to do what is right even if it lead to criticism. Swamiji lived the spirit of the Bhagavad Gita verse:
yasya sarve samrambh kmasakalpavarjit |
jngnidagdhakarma tamhu paita budh

One whose undertakings are all free from desire and whose activity has been purified in the flame of wisdom, is termed a sage by those who know.

Swamiji hardly talked to Bhagavan directly but he never did anything without Bhagavan's direct or indirect consent. The following is an instance where he incurred the displeasure of a famous man by doing what is right as narrated by Balarama Reddiar: Bhagavan's brother had to endure considerable criticism while managing the ashram. Even so, there was little doubt that Bhagavan used him as his instrument. When Swamiji felt an inner prompting from Bhagavan, he confidently acted on it. Paul Brunton's book, A Search in Secret India, made the world know that the Maharshi, a unique sage of this century, was living in Tiruvannamalai. Brunton was a professional writer. In later days he would sometimes adopt the Maharshi's teachings without giving due acknowledgment. When the ashram authorities realized this, they decided to stop him from taking notes in the Hall. One day in 1939, while Brunton was taking notes Swamiji boldly walked into the hall, stood next to Bhagavan and told Munagala Venkataramiah to tell Brunton in English that he was no longer permitted to take notes while sitting before Bhagavan. Brunton looked at Venkataramiah and asked, Is this also Bhagavan's view Venkataramiah did not reply and Bhagavan, who was quietly sitting there, didn't say a word either. A few tense moments passed. Then Brunton stood up and left the Hall. That was the last time he took notes. It was very unusual to see the Sarvadhikari appear so bold and authoritative before the Maharshi. He must have felt that this exploitation must stop and confident that Bhagavan was behind him
« Last Edit: February 04, 2015, 11:14:52 AM by Balaji »
Om Namo Bagavathe Sri Ramanaya

Balaji

  • Hero Member
  • *****
  • Posts: 1096
    • View Profile
Re: Ramana Ashram
« Reply #64 on: February 10, 2015, 11:10:24 PM »
Two days ago the meomorial of Swami Rajeshwarananda was observed. We give below his writing from 'Thus Spake Ramana'.
Bhagavan Sri Ramana Maharshi was the personification of emancipation, the source of supreme peace, and the boundless ocean of freedom. He was indeed the riddle of all life on earth. His silent and sacred look was significant to in still the nectar of Self‑knowledge that became a part and parcel of our constitution and the very vitality of our life. Bhagavan Sri Ramana was the ideal of the human race. He was the wonder of the world with the perfume of spiritual peace. He was the secret of many masterminds. His life is a study in divine illumination based on the dynamic silence.

All worries and wounds of the world simply melted in his presence like ice before fire. His was a discovery of a lost technique in divine awareness, a gift to humanity. He touched life at all aspects, not cramped and confined by any. No school of philosophy, cult, creed, yoga and the like could claim him, as he did not fit easily into any readymade classification. He lived free and remained free and let everyone remain free likewise. A sage, a philosopher, a recluse, an incarnation of God or Being  none of these terms adequately describe him. They fall flat since he transcends them. He was not the present day product of some past tradition. No Guru or scriptures made him great or illuminated him. He was unique in remaining true to himself and being himself. His extensive knowledge of sastras and bhashyas came to him after his Self‑realization. He set before us, as the glory and goal of life, the recovery of full divine consciousness of our own native and naked nature which is not something to be created or attained but which is fully aware of itself with an awareness that can neither begin nor end, as it is eternal. He proclaimed the Absolute as the Self, the I AM in each individual life, ever being itself. Such a realization endows every one ultimately with the Pure Consciousness, a state of impersonality, timelessness, causelessness, egolessness, freedom and
peace. He was himself a testimony for such an august revelation that always stands at the very doorstep of one and all. Thus the heart of our being is the heart of the universe. It is there that illusions and dreams, confusions and contradictions take to flight and illumination floods in with the Kindly Light in one's life, be the individual black or brown, white or yellow.

His was the cure‑all that restores the human race to its lost heritage and happiness, bereft of social, political and economic diseases of the present day, together with their hundred and one ghosts. The remedy for all such troubles that divide man from man, class from class, nation from nation, and that spring up like weeds into new growths again and again, lies in awakening the spiritual consciousness of men and nature which unites them. No society or country can endure without a spiritual basis, a moral basis, a recognition of the value of fellowship, brotherhood and neighbourhood.

It is not a datum of sense to result in materialism and naturalism. It is not a stream of ideas to result in subjectivism and solipsism. It is not acosmism, anthropomorphism, manicheanism, and the like. It is not idealism or realism, optimism or pessimism. Nor is it an amalgam of schisms. Reality is not existent but Existence. It is not consciousness of but consciousness  as subjective substance. Objects bring in distinction in the empirical knowledge and are not applicable to the distinctionless, non-dual Absolute, the Self. Bhagavan Sri Ramana stands for the unity of existence, the non‑duality of the Godhead and the harmony of religions.

He shines as the sun of wisdom in the firmament of the Self, radiating serenity, sublimity and solemnity. He is a beacon light, a centre of the spiritual world‑impulse. His teachings are refreshingly plain and powerful. They throw open the floodgates of the soul and make the living waters of the highest consciousness rush forth. His gospel, free from any dogma or doctrine, is not hampered by
fossilised traditions. It is as broad as the sky, as deep as the sea, and as universal as the rays of the sun. He kindles in everyone of us the dormant divinity, the potential power, the primary principle, which is at the back of the flow and flicker of the finite phenomena. His very life was a practical demonstration of the reality of Brahman, the Supreme Self and the unsubstantiality of the phenomenal world. His gospel reveals clearly the divinity of the soul, the oneness of humanity and the indivisibility of the Godhead, not as articles of belief or opinion, cult or creed, dogma or doctrine but as the truths of his own experience. To know Bhagavan is to be Bhagavan himself. Because Knowing is Being and Being is Knowing. Even a single word from Bhagavan's holy lips was enough
to enable us to carry it all through our life to stir the soul, and awaken it to its intrinsic immortality and infinity, whereas splendid orations from persons without divine wisdom shouted from platforms fall flat on our ears and fail to carry any effect at all.

Bhagavan's sacred and solid silence spoke louder than words at times, and his solemn and sublime look was vividly significant at all times. It is the greatest privilege to say that the writer has been blessed with a rare opportunity of having been in contact
with Bhagavan Sri Ramana for nearly 44 years. He has also had several occasions of prolonged and continuous stay at Bhagavan's Lotus Feet for months together. He feels from the bottom of his heart highly fortunate to claim that he is mere dust of the Holy Feet of our beloved and blessed Bhagavan unto which is offered this publication as homage.
Modify message
« Last Edit: February 10, 2015, 11:12:02 PM by Balaji »
Om Namo Bagavathe Sri Ramanaya

Balaji

  • Hero Member
  • *****
  • Posts: 1096
    • View Profile
Re: Ramana Ashram
« Reply #65 on: February 12, 2015, 11:23:28 AM »
In honor of Maha Sivaratri which falls on Tuesday February 17th we will have special posts on the glory of Lord Siva subject to the condition that it must have been mentioned by Ramana Maharshi at least once.

What is Maha Sivaratri? The day on which the ancient and wonderful linga of Arunachala took shape is the asterism of Ardra in the month of Mrigasira. And the day on which Vishnu and the other devas worshipped the Lord who emerged in the form of effulgence is the day of Maha Sivaratri.

Kunju Swamigal reminiscences says Ramakrishna Swami once took the permission of Sri Bhagavan to live on Bhiksha(alms) a tradition expected of monks. Being inexperienced and shy he walked to a street and shouted 'Bhiksha! Bhiksha!' One Lakshmi Ammal recognized him as a devotee and invited him into the house, washed his feet and served food. Then she asked him to recite Siva Puranam, which he did not know. She herself recited it, lighted camphor and prostrated before Ramakrishna Swami and asked him to eat. Swami was very embarrassed with his ignorance and he stopped going out for bhiksha. When Sri Bhagavan heard this, he said laughingly, What to do If you beg because of poverty, you will have to bend your knees, plead with others. He wanted to follow the tradition and he asked for bhikska in a dignified manner. Sadhus should be familiar with Siva Puranam and the songs from peria puranam. In the north you should recite the l5th Chapter of the Gita and Siva Mahimna Stotra. When you are offered bhiksha by someone, you must recite these before starting to eat."
What is Siva Mahimna Stotra referred by Ramana Maharshi here It is a grand hymn in praise of Lord Siva. The author of this well-known scripture is Pushpadanta, a renowned Gandharva (heavenly musician) who wrote this hymn in order to calm down Śiva's wrath. Why was Śiva angry? Because Pushpadanta, while attempting to steal some flowers from a king's garden, happened to step on a particular "grass" sacred to Śiva. It is a long story really. However, the important thing in the present hymn is the detailed descriptions of a series of events associated with Śiva. It is also a hymn filled with devotion. That is why, it is highly recommended for Svādhyāya (Study and Recitation of Sacred Scriptures, by sages)

A copy of Siva Mahimna Stotra as translated by Gabriele Pradipika can be downloaded from the link given below with his kind permission. Verse 32 of the Siva Mahimna Stotra is instructive ?O Lord, if the black mountain be the ink, the ocean the inkpot, the stout branch of the wish-fulfilling tree a pen, the earth the writing pad, and if taking these the Goddess of Learning (Saraswati) writes for eternity, even then Your virtues will remain unexhausted. (32)

http://sriramanamaharshi.org/downl?/Siva_Mahimna_Stotram.pdf
Om Namo Bagavathe Sri Ramanaya

Balaji

  • Hero Member
  • *****
  • Posts: 1096
    • View Profile
Re: Ramana Ashram
« Reply #66 on: February 12, 2015, 09:09:40 PM »
The latest discourse by Brahma Sri Nochur Venkatraman on Aksharamanamalai is now available for download here
http://www.sriramanamaharshi.org/resource_centre/audio/aksharamanamalai-talks-jan-2014/
If you wish to learn how to chant Aksharamanamalai here is the link
http://www.sriramanamaharshi.org//sri-arunachala-akshara-/
If you like it as an app here is the link
https://play.google.com/store/apps/details
If you would like to listen to aksharamanamalai here is the link
http://www.sriramanamaharshi.org/resource//tamil-parayana/
« Last Edit: February 12, 2015, 11:30:07 PM by Balaji »
Om Namo Bagavathe Sri Ramanaya

drsundaram

  • Full Member
  • ***
  • Posts: 193
    • View Profile
Re: Ramana Ashram
« Reply #67 on: February 13, 2015, 05:49:55 AM »
many thanks balaji sir.

hope this includes / is what done in english recently at asram

om namo bhagavathe sri ramanaya

Balaji

  • Hero Member
  • *****
  • Posts: 1096
    • View Profile
Re: Ramana Ashram
« Reply #68 on: February 15, 2015, 12:59:39 PM »

Sri Ramana Maharshi selected ten verses from, Sivanandalahari, the famous composition of Adi Sankaracharya in Sanskrit consisting of one hundred verses in praise of Lord Siva and arranged them in a specific order.

These verses are very potent in invoking the Grace of Lord Siva. They also contain spiritual ideas which are revealing, inspiring and insightful. One of the verses asks ?Kim Durlabham? meaning what is impossible for one who worships Lord Shiva. The verses also caution readers against wasting time worshipping superficial gods.

As the auspicious Maha Sivaratri approaches we give below each verse selected by Sri Ramana Maharshi, their concise meaning (from Talks with Sri Ramana Maharshi), original verse in Sanskrit, English transliteration and complete meaning of the verses. You can read it here. http://sriramanamaharshi.org/download/Sivananda_Lahari.pdf
Om Namo Bagavathe Sri Ramanaya

Balaji

  • Hero Member
  • *****
  • Posts: 1096
    • View Profile
Re: Ramana Ashram
« Reply #69 on: February 24, 2015, 12:29:46 PM »

 Ramana Yoga Sutra VI.

VI, 'Majjatha va,' By dipping in

Commentary : 1. In the previous aphorisms, Bhagavan advocated the discipline of going away from name and form, which, if they exist, form an obstacle in the path. In this aphorism, the discipline taught is a unique one in that it takes the very form and name used to denote the ulterior Divinity as steps to Realization of the ultimate Divine, the Atman. For, as it is said in "Ullada Narpadu." "By whatever name or form you worship, or in whatever way you worship the worship will lead you to That which has no name or form."

2. A name is but an idea; it reminds you of a quality, that is, 'guna', or of an action 'kriya', of a genesis, ' jati' or of a symbol having a particular significance. At least that is so in Sanskrit. If we say, 'Siva', it means 'good to the universe'; in that word an attribute is explained. If we say 'Vishnu', that means 'One who is omnipresent'. Being everywhere is an action. If we say 'the Formless', we Indicate the genesis of a form. And if in mantra-sastra we say 'A', we use the symbol for the Creator. Therefore, the use of all the different languages means the use of different ideas. The basis of all languages is sound, and the different manifestations of sound are the letters, the basis of all creation. In the beginning there was the Word; the word could not have existed without an idea; the Word should have been comprised of different deflections of sound; and it was the Word out of which the world arose. great musician Thyagaraja, He says that without a knowledge of music, the art of utilizing sound, and without a knowledge of the sound in the Muladhara (sound as a concept), one can never attain Liberation. He followed bhakti-marga and his practice was also 'dipping in', into the music, and merging with the primal sound, He also used the technique of yoga, by the control of the movement of prana through the various channels and through the sahasrara.

3. The worship of the Divine through words or ideas generally means with the help of hymns and songs, or stuti and mantras, a combination of words of mystical import, or namas, the names of the Lord;
In this aphorism, Bhagavan advocates sticking to the name, or the mantra. He says in "Upadesa Saram", Japa of mantras is better than hymnal praise; and the mental repetition of the mantra or the name is more effective than the utterance of either, aloud or in whisper." And then he explains, "If you continue sticking to the sound or the idea, there will come a stage when there will be only a sound, undifferentiated even into various letters," As you go deeper and deeper, even the sound dissolves, and that process he calls, 'dipping in'.

4. There is a midway between this 'dipping in' and the previous path advocated that of Self-enquiry. When you repeat a name, or mantra, Bhagavan says, that if you watch the source of the sound or Him that produces the sound ( that being the Atman alone) you have followed the sound to the Atman. This is a finer way of Atma-vichara. That is what he taught to Gauapati Muni. Here is the reconciliation between mantra sastra and Vedanta.

5. As with the name, the process of 'dipping in' can be carried on with the help of a form. The most popular form taken up is that of an idol, an icon, a symbol like a swastika, a yantra like the six-pointed star, or a chakra in the form of a Sri Chakra. Hold on to any of these forms. Remember them every minute of your life. The forms disappear. There will be a light, ? not of this earth, ? it will be The Light, and the Light will disappear into the sunya or the void, or 'hrid'. In technical language, the name is mentioned as nada, and the final form of the form as the Kala. Both disappear into the bindu, the vast void, wherein take place these phenomena, or creation. In this method, we see clearly that thoughts are clung to as such, forms are clung to as such. There is no effort to reach their source. The source is reached automatically. Negate all thoughts of name and form except that which you have adopted. With this as your aid, dip in, dip into yourself. Reject every other idea. As the source of creation, you are, you, being the Atman.

6. In this process of 'dipping in' are included every sadhana advocated in any religion. Clinging to a name or form is bhakti. Worshipping a form or name is karma. Knowing a form or name and its significance is janana. Keeping your attention fixed on a name ?r form to the exclusion of all others is raja yoga; All the religions of the world have their basis in this: clinging to the One and 'dipping in'. All meet in the Ram ana-doctrine. This is the method he has advocated as mentioned under tha previous aphorism, as the real vichara. In "Ullada Narpadu", he says, " Do not utter 'I-I' aloud ; collect all your prana; dip into That. That is real Atma-vichara.

7. It may be interesting to note that the idea that sound, being the most subtle medium through which we can dip into the Atman, is also the opinion held by our great musician Thyagaraja, He says that without a knowledge of music, the art of utilizing sound, and without a knowledge of the sound in the Muladhara (sound as a concept), one can never attain Liberation. He followed bhakti-marga and his practice was also 'dipping in', into the music, and merging with the primal sound, He also used the technique of yoga, by the control of the movement of prana through the various channels and through the sahasrara.
Om Namo Bagavathe Sri Ramanaya

Balaji

  • Hero Member
  • *****
  • Posts: 1096
    • View Profile
Re: Ramana Ashram
« Reply #70 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.
« Last Edit: March 02, 2015, 10:44:22 AM by Balaji »
Om Namo Bagavathe Sri Ramanaya

Balaji

  • Hero Member
  • *****
  • Posts: 1096
    • View Profile
Re: Ramana Ashram
« Reply #71 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 https://play.google.com/store/apps/details

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!
Om Namo Bagavathe Sri Ramanaya

Balaji

  • Hero Member
  • *****
  • Posts: 1096
    • View Profile
Re: Ramana Ashram
« Reply #72 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.
Om Namo Bagavathe Sri Ramanaya

Balaji

  • Hero Member
  • *****
  • Posts: 1096
    • View Profile
Re: Ramana Ashram
« Reply #73 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
« Last Edit: March 11, 2015, 05:36:20 PM by Balaji »
Om Namo Bagavathe Sri Ramanaya

Balaji

  • Hero Member
  • *****
  • Posts: 1096
    • View Profile
Re: Ramana Ashram
« Reply #74 on: March 17, 2015, 04:46:30 PM »
Sri Vidhya Havan 2015
Om Namo Bagavathe Sri Ramanaya