Author Topic: Ramana Ashram  (Read 38729 times)

drsundaram

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Re: Ramana Ashram
« Reply #90 on: May 03, 2015, 11:47:27 AM »
thank you mr subramaniam for providing the  clarification.
i have never found so far reading of these in bhagavan's any books. that's the cause for knowing this.
thank you again
om namo bhagavathe sri ramanaya 

Balaji

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Re: Ramana Ashram
« Reply #91 on: May 04, 2015, 01:25:41 PM »
Sri Ramana Maharshi rarely asked visitors if they practiced self-enquiry or Japa but He did ask them Have had your food? Remembering this on Sunday May 3rd over five thousand people were served hot food between 9:15 AM and 12 PM at the entrance to the ashram. The kitchen workers started cooking as early as 1:30 AM on Sunday and prepared huge amounts of food in the relatively small cooking facility of the ashram. Huge cauldrons filled with tasty Pongal, Sambar rice, Curd rice, Vegetable rice, Vangi bhaat etc were transported by tricycle to an area near ashram gate and hot food was served to visitors without any restriction. The number of devotees walking around the Arunachala Hill was very great because of Chitra Pournima(Full moon during when the star Chitra is ascendant).

Another feeding of about five hundred people was done in the evening. Boliye(Let us say) Bhagavan Sri Ramana Mahahrshi ki Jai Devotees ki Jai and ashram cooks ki jai
Om Namo Bagavathe Sri Ramanaya

Balaji

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Re: Ramana Ashram
« Reply #92 on: May 16, 2015, 12:39:57 PM »
When I arrived at the abode of Maharshi, called Ramanashram and jumped out from the two wheeled cart just in front of the temple, I was taken straight into the presence of the Sage.

He was sitting in a large hall, near one of its walls. I was led to within three or four yards of Maharshi. The Saint lifted up his head, looked at me, and made a gesture with his hand as if inviting me to come a little nearer. I was struck by the softness and serenity of this movement, so simple and dignified that I immediately felt I was facing a great man. His attitude was so natural that the newcomer did not feel any wonder or shyness. All his critical faculty of thought and his curiosity dropped away. The image of the Sage was in this very first moment vividly engraved on my mind, without any qualifications, like a picture cast on a sensitive photo plate. But as nothing can be conveyed without words, I will try to describe his appearance.

Maharshi, as I saw him, was a thin, white haired, very gracious old man; his skin had the colour of old ivory; his movements were easy, calm and soft; his countenance breathed a natural state of inner concentration without the slightest effort of will. Or may I say that he had reached that stage when will power no longer needs to be used for overcoming any hindrance, or for achieving any purpose For the simple reason that everything has already been achieved.

I wonder how it is that I have never forgotten even the smallest detail concerning Maharshi; it can be evoked in my brain like a picture on a hidden sensitive plate of whose very existence I was unaware.

May I say that I understand that Maharshi's life is not concentrated on this our earthly plane; that it extends far beyond our world; that he contemplates a different and real world, a world not subject to storms and changes; that he is a torch of light before the throne of the Most High, shedding its rays all around; that he is like the incense smoke constantly rising towards the blue sky which we see through the temple roof; that his eyes, just now looking at me, seem to convey  no, I am unable to say anything more. I cannot even think.

I only feel a stream of tears upon my face. They are abundant and serene. They flow silently. It is not suffering, regret, or repentance that is their source. I do not know how to name their cause. And through these tears I look at the Master. He knows full well their origin. His serious, almost solemn face, expresses endless understanding and friendship, and glows with inner light which makes it so different from all other human faces. In the light of his profound gaze I suddenly understand the reason and purpose of my tears. Yes, I see at last. The sudden illumination is too strong to allow immediate belief in the truth of the seen. Is this really possible Can it be possible But Maharshi's eyes seem to bring a confirmation of it Mouni Sadhu in In days of great peace.
« Last Edit: May 16, 2015, 12:41:42 PM by Balaji »
Om Namo Bagavathe Sri Ramanaya

Balaji

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Re: Ramana Ashram
« Reply #93 on: June 19, 2015, 04:43:31 PM »
 Arunachala by night - Mouni Sadhu.

The outlines of Arunachala peak were clear-cut and sharp against the sky. The lower, massive body of the hill remained invisible, wrapped in the darkness of night. I have never failed to feel the strange magnetic influence of Arunachala even in its visible form. At first I could not rationally explain what relation there could be between Maharshi and the hill, for I knew that the Sage was far beyond all special beliefs, and that he regarded the whole world as an illusion and a play of our physical senses. And yet it was undeniable that even in his books he mentions Arunachala with the highest reverence and love. It is mysterious, at least for those who have not fathomed the symbolism of this strange South Indian Hill. In this quiet night meditation, I decided to use the newly discovered method of perceiving that which is imperceptible to the ordinary mental faculties. This method consists in a preliminary purification of the mind of all thoughts, leaving only the intention of getting into touch from within, as it were, with the desired object of cognition. Afterwards what is translatable into the language of the mind is transmitted to it. In other words, intuition has to provide light from a source which the mind cannot reach. The powerful magnetism of Arunachala makes the whole process easier. As soon as I plunged into meditation, discarding all objects from my sight, I began to see that for which I had been searching.

First of all became clear the well-known occult law that Everything has its corresponding form of manifestation in different worlds. Hence that which is the spiritual essence of Arunachala has its reflection on the physical plane. To me, as to many others, Arunachala was, and is, a sign-post on the path. Maharshi also said: Arunachala destroys attachment to worldly things, that is, to the objects of physical illusion. This I proved later, when I found that every time Arunachala was mentioned or described by those who regarded it as their beacon, I felt this worldly illusion disappearing from my thoughts, falling into the shadows of unreality, which is their true source.
Om Namo Bagavathe Sri Ramanaya

Balaji

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Re: Ramana Ashram
« Reply #94 on: June 30, 2015, 06:35:08 PM »
 From Mouni Sadhu's correspondence.

What kind of attitude is proper in the presence of the Master? Nothing is more helpful in the presence of a great being than stillness of mind. It opens the door of our heart and enables the Master to come in. The proximity of Maharshi makes this effort of stilling the mind infinitely easier than it would be elsewhere. Often, even when people pray according to their own faiths, the result can ultimately be the same. In the presence of Bhagavan Maharshi we are able to find intuitively by ourselves the proper attitude.

The student of Self‑knowledge begins to understand that his personality is a focus or fulcrum, as it were, through which flows and shines the light of life that is God. But he himself is not this focus. He must take care to maintain it in perfect purity, to enable the maximum of light to shine through it. But this should be his only care and nothing more. Herein lies the mystery of the disappearance of the ego as the result of Self‑realization. It brings true freedom. When the focus has fulfilled its task it is discarded with neither pain nor regret. But this happens only when it has become a lived reality and not a theory. And that is the highest initiation.
Maharshi highly appreciates Sri Sankaracharya's Viveka Chudamani or The Crest Jewel of Wisdom. Many Hindus regard the Sage of Arunachala to be a reincarnation of the author of this treatise, which reaches the highest summit of occult philosophic conception. In any event one thing is true: only a balanced and one‑pointed mind leads to the realm of truth  to samadhi. Interruptions in the state of samadhi prove that the mind is not completely subdued; it comes back to activity and evades the still imperfect control.
Om Namo Bagavathe Sri Ramanaya

Balaji

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Re: Ramana Ashram
« Reply #95 on: September 12, 2015, 11:42:28 PM »

Muruganar day

Many devotees came from far and near to sing Muruganar's songs on Muruganar?s day. We recited 51 titles from Ramana Sannathi Murai chosen for their likeness to Tiruvachakam titles. Of Course Aksharamanamalai was chanted to invoke the Master?s presence while Vedas were chanted inside the shrine during worship of the Samadhi. Born in 1895, Sri C. K. Subrahmanyam grew up in an atmosphere of Tamil learning and became in due course a teacher of Tamil in a High School. His first collection of poems, Swatantra-Gitam, owed much to his ardent admiration of Gandhiji and, like the early work of his elder contemporary, Subrahmanya Bharati, formed a distinct contribution to the national movement. But when he came to Bhagavan and fell under his spell, he renounced all other interests, completely effaced his personality and turned into "a shadow of Bhagavan." And he has lived ever since in a state of stark simplicity, utterly poor and obscure.

In thus losing the world to find Bhagavan, he has found a joy to utter and a voice to utter it which have given him a high and assured place among the immortal singer saints of Tamil Nadu. This sudden and complete change in the poems and in the manner of his utterance, the marvelously sustained and infinitely varied beauty of the enormous bulk of his verse on a single theme, constitutes an undoubted " miracle " wrought by Bhagavan, permanently there for all eyes to behold.

Muruganar was content with composing his poems and having them read by Bhagavan. For him there was no ?wider public" to whose notice they should be brought. Thus it fell to an admirer, Sri Ramana Padananda, to arrange for the printing and publication of six volumes of Muruganar's poems. In practising the Presence of Bhagavan under the terms of Muruganar's images and rhythms, one enters into intensely felt relations with the Guru who figures in various roles of Siva or Subrahmanya, as father. mother or lover, as master, king or commander, as beggar or betrayer. Each of the 850 stanzas in Guru-Vachaka-Kovai1 is a little golden casket wrought with loving care to enshrine and set off a gem fallen from the Master's lips. The stream of Muruganar's inspiration has continued running fresh and strong even after the passing of Bhagavan. If it has lost some of the old briskness and brightness, it has acquired a new serenity. Leaving aside Muruganar's own copious outpourings, his success in evoking so much of the little that Bhagavan himself wrote is something to be grateful for. It is to Muruganar that we owe the existence and poetic pattern of Upadesa Saram, (' Instruction in Thirty Verses ') the living quintessence of advaitic thought and a brief but sufficient summary of Bhagavan's own practical guidance. Muruganar composed a long narrative poem telling how the rishis who trusted too much to their rituals were taught a lesson. At the crucial moment, when Siva had to deliver His teaching, Muruganar left it to Bhagavan to provide the ipsissima verba of divine revelation.

Many of the Forty Verses on Reality owe their final form and the exposition its logical arrangement to Muruganar's efforts. And this game of collaboration reached its climax in the composition of Atma Vidya, wrhich fills a musical mould of Gopalakrishna Bharati with a new, profound meaning. Beginning "Easy is Self-knowledge," it raises only to reject the image of " the berry in the palm of one's hand " ; so evident is this perception that it needs neither perceiver nor thing perceived. Having proceeded thus far, Muruganar had to leave off where the poet qua poet could only say or imply, "The rest is silence ". But Bhagavan, speaking with an authority higher than any poet's, continued the argument, explained the sadhana and the grace and ended with a hint that Annamalai, the Inner Eye, the One Alone, is the author.
Om Namo Bagavathe Sri Ramanaya

Balaji

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Re: Ramana Ashram
« Reply #96 on: October 01, 2015, 11:42:30 PM »
 Facing the challenges of life , the Ramana Way.


Sometimes difficult situations descend on us suddenly. Relationships go sour, economic hardships arise, health problems threaten our loved ones or we experience all-round failure in our attempts. The feeling of frustration and disappointment increases when we feel that the problem is caused by something we actually did or by something that we should have done but didn't do. Sri Ramana Maharshi has compassionately taught us the way to deal with such situations. Here we recount the Master's teaching on this subject and see how it grants spiritual peace and freedom from suffering. A devotee once asked Ramana Maharshi about the existence of sorrow and evil in creation.

M.: God's will!
D.: Why does God will it so?
M.: It is inscrutable. No motive can be attributed to that Power - no desire, no end to achieve can be asserted of that one Infinite, All-wise and All-powerful Being. God is untouched by activities, which take place in His presence; compare the sun and the world activities. There is no meaning in attributing responsibility and motive to the One before it becomes many.

If so, what should a person facing challenges in his life, do to overcome his troubles? Sri Ramana Maharshi teaches that by accepting one's own free-will as an instrument of the Divine Will one can eventually obtain peace of mind. In Talks He says Acceptance of God's will for the prescribed course of events is a great solution of the free-will problem. He elaborates this further saying If the mind is restless on account of a sense of the imperfect and unsatisfactory character of what befalls us or what is committed or omitted by us, then it is wise to drop the sense of responsibility and free-will by regarding ourselves as the ordained instruments of the All-wise and All-powerful, to do and suffer as He pleases. He then carries all the burdens and gives us peace.

In the reminiscences of Ramana Maharshi by G V Subbaramayya we read On the 17th of June, Sri R. Narayana Iyer told Sri Bhagavan of his vain efforts at matrimonial alliance for his eldest daughter and said that he would make no further attempts unless he received a specific direction from Sri Bhagavan. Just at that moment the mail brought a journal named Progress. Sri Bhagavan read out its motto You can succeed if you know the power that is in you, and said that here was the reply to Narayana Iyer. The latter, regarding it as a clear token of Sri Bhagavan's Grace, took up at once a new proposal and succeeded this time. In a letter dated July 12, 1940 Narayana Iyer writes Till Thursday evening I did not know that the marriage was to be settled and to take place on the Sunday following. No preparation whatever was made . . . What could I do? Just a day's interval and nothing done. I appealed to Sri Bhagavan and wrote a letter of saranagati (surrender) with tears trickling from my eyes. From that very moment the burden was lifted. I go to Tiruvannamalai only to find that I had no work. Buildings, cooks, vessels, servants, provisions, in fact every detail had been arranged and everything went off very well. It is wonderful. The nerve-racking suspense, frantic efforts at the last moment, and the frenzied wanderings look like a dream now, and I only chant and chant like a mantra the words, You will succeed if you know the Power that is in you.?

« Last Edit: October 01, 2015, 11:45:21 PM by Balaji »
Om Namo Bagavathe Sri Ramanaya

Balaji

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Re: Ramana Ashram
« Reply #97 on: October 14, 2015, 11:33:24 AM »
Ramana Maharshi After the death experience, one of the new features related to the visit of Meenakshi Temple in Madurai. After awakening I would go almost every evening to the temple. I would go alone and stand before Meenakshi for long periods. I would feel waves of emotion overcoming me. This was God?s (Isvara?s) play with the individual spirit. I would stand before Isvara, the Controller of the universe and the destinies of all, the Omniscient and Omnipresent, and occasionally pray for the descent of his grace upon me so that my devotion might increase and become perpetual like that of the sixty-three saints.?

Selection from Devi Mahatmyam or Durga Saptasati

A vanquished king and a merchant facing severe financial losses retire to a forest hermitage where they question a sage Medha as follows:
Question: My mind is afflicted with grief. Though I have lost the kingdom, I have an attachment to my former kingdom. Though I know the actuality how is this sense of ?mine afflicting me like an ignorant man, O best of sages And this merchant has been disowned by his children, wife and servants, and forsaken by his own people; still he is inordinately affectionate towards them. Thus both he and I, drawn by attachment towards objects whose defects we do know, are exceedingly unhappy. How is it that even the knowledgeable are deluded??

Answer:Bhagavati, the Mahamaya entangles humans into delusion forcibly drawing the minds of even the wise. She creates this entire universe, both moving and unmoving. It is She who, when propitious, grants the best to humans and shows the way for their final liberation. She is the supreme knowledge, the cause of final liberation, and eternal; She is the cause of the bondage of transmigration and the sovereign over all lords?.
Question: Venerable sir, who is that Devi whom you call Mahamaya How did she come into being, and what is her sphere of action, O sage? What constitutes her nature? What is her form Wherefrom did she originate? All that I wish to hear from you, O you supreme among the knowers of Brahman.?

Answer: That Goddess is eternal, without beginning. The entire universe is her Form. By Her all this is pervaded. Nevertheless She incarnates in manifold ways; hear it from me. Though She is eternal, She is said to be born in the world, whenever She manifests herself in order to achieve the purposes of the devas.

from the fb Ramana Maharishi
Om Namo Bagavathe Sri Ramanaya

Balaji

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Re: Ramana Ashram
« Reply #98 on: October 16, 2015, 11:24:40 AM »
Human mind is so construed that it cant see the Divine Mother except in a Royal dress even if She is depicted as doing Tapas(austerity). Today the theme is Mother doing tapas (or austerity) but nevertheless Mother is decorated in the fashion of the Queen Empress of the Universe. Even during Bhagavan's time this was so as Smt Nagamma writes in the Letters from Sri Ramanasramam: You have seen the decorations made in the shrine of Mathrubhuteswara on the first day of Navarathri festival last year. There was a different type of decoration every day during those nine days, and on one of the days, in accordance with the Puranic story that Amba went out to do Tapas as she could not bear the separation from Siva the idol of Amba was decorated suitably and was put in the shade of a tree. After the night meal was over that day, Bhagavan was taken to that place and was shown that idol. Next morning, Bhagavan said, Yesterday's ornamentation was intended to show that Amba was doing Tapas. Unable to bear the separation, she goes out to do Tapas (penance) here. Parvathi is depicted as sitting in a stylish pose under a tree to do Tapas, wearing a silk saree, gold jewels and flower garlands. What our people do is always like this. Tapas means meditation connected with the practice of self-denial or bodily mortification, does it not Amba is reported to have closed the eyes of Siva with both her hands for fun and to expiate that sin, Parameswara asked her to perform penance, and so she left her husband, went to a lonely place, and in self-mortification, forgot about her body, became weak and with great austerity, performed Tapas. See the way Amba is decorated to depict that story. She is dressed like a Maharani with diamonds and emeralds and gold ornaments and wearing a silk saree and flower garlands!

Devi Mahatmyam

According to Devi Mahatmyam even good and great people are opposed by evil or demonic forces. Yesterday we saw Maha Vishnu opposed by the demons Madhu and Kaitabha. Similarly Indra the god of Devas is overrun by the demon Mahishasura. Good people when in trouble seek divine protection from the Divine Mother and Her intervention tilts the balance of power leading to the victory of good over evil. Devi Mahatmyam says that the sum-total of divine energy of Brahma, Vishnu and Siva manifested in a fierce form and slayed the demon Mahishasura thus restoring Indra to his position. May the grace of the Divine Mother ever protect us from the hold of Mahishasura in the form of inauspicious thoughts.


from the fb Ramana Maharishi
Om Namo Bagavathe Sri Ramanaya

Balaji

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Re: Ramana Ashram
« Reply #99 on: November 20, 2015, 07:41:46 PM »
Rishabha or Bull is the vehicle of the Lord. Sages tell us that it stands for Dharma or righteousness meaning only righteous devotee will be chosen by the Lord to carry Him or His message. Why was Bull chosen over other vehicles In part due to its tenacity which will crush under the weight of the load but will not take a single step backwards. The images for the evening procession will be seen tomorrow. Please see images of Special Veda Parayana at the ashram and Sri Vidya Havan at Rajarajeswari temple near Sankara Mutt.

Unique One, giver of goodness, Lord Sonagiri! He whose beautiful form is seated upon the bull! When will you grant me the boon of eternal life, At what time shall I, in joy, obtain it This much tell to me, your solitary devotee, this very day! Guhai Namasivayar

The power of the name Arunachala was once directly confirmed by Sri Bhagavan. In 1948 a certain devotee came to him from Bombay, and with him he brought a notebook in which he had written the name 'Arunachala Siva' many thousands of times. On the last page of this notebook the devotee wrote a prayer to the following effect, 'O Bhagavan, in the life of Sarada Devi [the wife of Sri Ramakrishna] it is written that she has said that if even an animal dies in Kasi it will attain liberation. Therefore, graciously bestow upon be the boon of death in Kasi.' and gave the notebook to Sri Bhagavan.
Bhagavan looked through the notebook and when he came to the last page he read out loud the devotee's prayer: at once he expressed the greatest surprise and exclaimed, 'Smaranat Arunachalam!'

The words 'Smaranat Arunachalam' mean 'by remembering Arunachala', and they occur in the very same Sanskrit verse that says that by dying in Kasi one will attain liberation. Bhagavan then turned to the revolving bookcase by his side and took out a book,probably the Arunachala Mahatmyam. Opening it as if at random, he read out a sentence in Tamil that said, 'One ''Arunachala'' is equal power to three crore ''Om Nama Sivaya'''.

I have seen a wonder, a magnetic hill that forcibly attracts the soul. Arresting the activities of the soul who thinks of it even once, drawing it to face itself, the One, making it thus motionless like itself, it feeds upon that sweet [pure and ripened] soul. What a wonder is this! O souls, be saved by thinking of this great Arunagiri, which shines in the mind as the destroyer of the soul [the ego]. Sri Ramna Maharshi
Om Namo Bagavathe Sri Ramanaya

Balaji

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Re: Ramana Ashram
« Reply #100 on: February 08, 2016, 06:47:08 PM »
#RMCL

Mahodaya Punakala Ayyankulam pond dipping event turned tragic claiming at least four lives. Ashram reports with great sadness the loss of the life of one its most valuable priest volunteer Prof. Manikandan of SKP Engineering college, Tiruvannamalai. The attached Navaratri decorations and Sri Vidya havan worship speak for themselves for the greatness of this great Devi Upasaka.
Between 6:30 AM and 6:40 AM there was some commotion as devotees were standing in the steps of the Ayyankulam tank. Some twenty people slipped and fell in the Pond. Many of them were rescued but some were caught in the sludge below the water and lost their lives. We pray to Sri Ramana Maharshi to grant peace to his relatives and friends in this difficult time.
Aksharamana malai verse 24.
கொடியிட்டு அடியரைக் கொல் உனைக் கட்டிக் கொண்டு எஙன் வாழ்வேன் அருணாசலா!,
Blazoned as the slayer of Thy votaries, how can I survive who have embraced Thee, O Arunachala?
from the fb Ramana Maharishi
Om Namo Bagavathe Sri Ramanaya

Sadhak

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Re: Ramana Ashram
« Reply #101 on: February 09, 2016, 12:42:45 AM »
Very tragic. The alangarams (decorations) for the last Navarathri was wonderful. Due to the heavy rains all the ponds have more water this year. The police and temple authorities predictably blame each other. It was a stampede. The police version is that the temple authorities did not request assistance for this event.

Heartfelt condolences to the families.




Balaji

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Re: Ramana Ashram
« Reply #102 on: February 09, 2016, 11:01:06 AM »
Devotees pay tearful homage to Sri Manikandan

"The hilly bump on the shoulder of Sri Manikandan bears testimony to his giving his shoulders to Carry the utsava murthy of the Lord".
"Praying for Manikandan and his dear ones in Kashi. What a loss for all of us. Not only a great Sri Vidya Upasaka, but also an extraordinary devotee of Sri Arunacheshwara and Ambal".
"There is no accident in Arunachala. Everything here happens by the "Will of Lord Siva". The work for doing which Lord Siva sent "Sri Manikandan" is over and he was taken back".
"The writer of this post met Sri Manikandan inside Arundachala temple near the utsava murty of Annamalaiyar on the fateful day at 4:30AM. Upon hearing that the writer was in the middle of Pradkashinam "Sri Manikanadan" remarked "This is the most auspicious time for Giri-Pradakshinam."
"Sri Manikandan" had given his body-speech and mind to the cheerful service of Lord Arunachala."
"What a sobering reminder that we are not the body and we have to be ready to leave the body at a moment's notice"
"Annamalai! As soon as Thou didst claim me, my body and soul were Thine. Can I then lack anything?. I can think only of Thee (hereafter), not of merit and demerit, O my Life. Do as Thou wilt, then, my Beloved, but grant me only ever increasing love for Thy (dear) Feet!" Sri Ramana Maharshi in Navamanimalai
"Lord who art Consciousness Itself, beyond differences of male, female and neuter! Do not think of letting me pine away in despair as one unmindful of Thee. Is it not unbecoming Thy Grace that I should be reduced to dust mistaking the vile body for the Self? Do not therefore deceive me in any manner but turn Thy full and refreshing glance upon me. Abide in my heart" Sri Ramana Maharshi in Navamanimalai
Om Namo Bagavathe Sri Ramanaya

Balaji

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Re: Ramana Ashram
« Reply #103 on: March 15, 2016, 05:06:39 PM »
Sri Vidhya Havan 2016
Om Namo Bagavathe Sri Ramanaya

Balaji

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Re: Ramana Ashram
« Reply #104 on: March 19, 2016, 10:30:24 PM »
Ashram conducted a very special worship of the Divine Mother on Friday, March 18th. This is an annual worship performed by Sri Vidya initiates numbering about thirty who are invited to the ashram. The worship starts around 7 AM in the morning and concludes around 4 PM in the evening. The regular Sri Chakra puja done on Fridays is performed on the following morning. The worship includes Navavarana Puja, grand Homam, Sumangali Puja, Kanya Puja and the Abhisekham of the Divine Mother of Para Bhattarika Lalita Parameswari. The worship is known as Sri Vidya Havan.
Worship of the Supreme Being as Goddess, Sri Vidya, has a very holy tradition traced to the Vedas. There are two principal divisions, known as Hadi Vidya and Kadi Vidya. The former was practised by Indra, Chandra, Manu, Kubera, etc.; it is the simpler of the two and also more common. The other was practised by Lopamudra and approved of the wise.

Sri Ramana Maharshi has left us the legacy of the worship of the Divine Mother by consecrating a Sri Chakra and instituting regular worships of the Meru. The philosophy and worship of the Divine Mother is extolled in books like Sri Tripura Rahasya which was highly regarded by Sri Ramana Maharshi. Sri Tripura Rahasya, otherwise Haritayana Samhita, begins with Salutations to Aum and ends with Tripura is only Hrim. Aum is well known as the sacred syllable signifying the Highest Being in the abstract, so also Hrim is the sacred symbol of the same as the Goddess. The contents of the book are thus enclosed by these two symbols - the most sacred in the Vedas and the work is equally sanctified. Because of the high regard shown by Ramana Maharshi ashram has brought out an English translation of the original in Sanskrit.

The origin of Tripura Rahasya(the mystery of the tri-cities) is interesting. Haritayana was worshipping Sri Minakshi in the temple at Madurai in South India. Narada appeared to him and said that he had come from Brahmaloka in order to see what Haritayana was going to present to the world in the form of an Itihasa containing the Supreme Spiritual Truth. Haritayana was bewildered and asked how the Saint expected it of him. Narada said: "There was an assembly of saints in Brahmaloka. Markandeya asked Brahma about the Sacred Truth. Brahma said that it would be brought out by you in the form of a holy book. So I came to ask you about it." Haritayana was at a loss and pleaded inability to reproduce the Sacred Truth learned from Parasurama. Narada then meditated on Brahma who appeared before them and asked what the matter was. When Narada put the whole matter before him, he turned to Haritayana and blessed him, endowing him with the ability to produce the book at the rate of four chapters a day. He also referred to Haritayana's past and attributed his present inability to remember what he learnt to the casual and undisciplined utterance of the sacred syllable in his past incarnation. Brahma further enjoined Narada to be the first to read Haritayana's work when it should be completed.

from the fb Ramana Maharishi
« Last Edit: March 19, 2016, 10:39:33 PM by Balaji »
Om Namo Bagavathe Sri Ramanaya