#Suri Nagamma

[know-the-self]

"Name and form are past bondages. The fact is, that which IS, is only one. It is omnipresent and universal. We say ‘here is a table’, ‘there is a bird’, or ‘there is a man’. There is thus a difference in name and form only, but That which IS, is present everywhere and at all times. That is what is known as asti - Existence, omnipresent. To say that a thing is existent, there must be someone to see — a Seer. That intelligence to see is known as bhati - Consciousness. There must be someone to say, ‘I see it, I hear it, I want it’. That is priyam - Love. All these three are the attributes of nature — the natural Self. They are also called Existence Consciousness, Bliss (Sat-Chit-Ananda).”

"There is a picture presented to you on a screen. That screen is asti - Existence, and the light that shows the pictures is bhati - Consciousness and priyam - Love. The pictures with names and forms come and go. If one is not deluded by them and discards them, the canvas screen, which has been there all through, remains as it is."

- Sri Ramana Maharshi

~ Letters from Sri Ramanasramam - Suri Nagamma

[yogirou-blog]

Texte über Yoga und Meditation

Alle diese Seiten waren vorher auf einem anderen Freeserver und wurden dort gelöscht, weil der Freeserver seinen Dienst einstellte. Ich stelle die Seiten alle wieder her, aber es wird einige Zeit dauern, bis ich damit fertig bin. Vielleicht einen Monat. Heute ist der 25.06.2020 und ich fange heute damit an, die Seiten wieder hochzuladen. Bis zur roten Linie ist alles fertig. Der Rest kommt nach und nach. Es kann durchaus sein, dass der eine oder andere Link innerhalb der Webseiten nicht richtig ist. Falls ich es merke, korrigiere ich es.

Ich gebe euch den Tip, ladet die Seiten auf euren Computer, denn wer weiß, wie lange sie noch hier zu finden sind. Es würde mich auch freuen, wenn ihr die Seiten weiter veröffentlichen würdet.

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[sophiaepsiche]

Sri Ramana Maharshi Citazioni

‘Dovrei dargli la liberazione, dicono... non è anche questo un desiderio? Se abbandonate ogni desiderio, ciò che rimane è  la liberazione’

‘Se rinunci e abbandoni tutto, ciò che rimane è solo la liberazione. Cosa ti può dare un altro?’

‘La resa completa a Dio vuol dire lasciare tutti i pensieri e concentrarsi su di Lui’

‘La resa equivale ad indagare e conoscere il proprio stesso sé e rimanere nel proprio sé’

‘Quando la mente vaga lontana, dovrebbe essere volta all’interno e fatta fermare nella contemplazione del sé. Questo è l’unico modo.’

‘Alcuni raccolgono risultati immediati e altri no. Dipende dall’intensità della pratica.’

‘La serenità esiste sempre. Solo i pensieri mondani vanno lasciati. Se sono abbandonati, ciò che rimane è solo beatitudine.’

‘Sarà più che sufficiente, se rimani in silenzio.’

‘Ciò che amo è sapere chi sono e rimanere come sono, con la certezza che ciò che deve accadere accadrà e che ciò che non deve accadere non accadrà’

Qual è la via più facile per la liberazione? ... ‘Torna da dove sei venuto’

da Letters (Suri Nagamma)

[haudegen]

Drk-Drsya-Viveka

::

Drk-Drsya-Viveka

Introduction

Palani Swami from Kerala was a sadhak and served Bhagavan Sri Ramana Maharshi for about 20 years from the early days of Bhagavan’s stay in Tiruvannamalai. To aid him in his sadhana, Bhagavan used to copy a number of spiritual scriptures in his notebooks. (References to this effect can be found in Letters from Sri Ramanashraman by Suri Nagamma and these…

[shinymoonbird]

Favourite Stories of Bhagavan: Tiff between Uma and Iswara

[Suri Nagamma wrote: Once, even Parvati and Parameswara succumbed to the quarrel-mongering of Narada. “Lakshmi and Vishnu play dice, so why not you?” said Narada, who egged them on. Parvati was ecstatic at the idea and persuaded Siva to play dice with her. In the game, Siva lost and Parvati was puffed up with pride and spoke slightingly of him. That is the legend. After reading it, Bhagavan, his heart full of bhakti, asked me, “Have you read this story before?” When I said, “Yes, Bhagavan,” he said with a voice choked with feeling, “The holy festival which is annually performed here at Pongal, deals mainly with this quarrel between Uma and Maheswara.” (See Letters, Nr. 3, 23rd November 1945.)]

🌺

In the early days after the marriage of Parvati and Parameswara, the two were relaxing on Meru, when the Divine Mother wanted to play a joke on the Three-Eyed One. She crept up from behind and covered the Lord’s eyes with her lotus-like palms while he sat in meditation. The whole world suddenly became dark. The Lord whose abode is Kailasa has the Sun and the Moon as His eyes. So when covered, the world became lost in darkness. Uma removed Her palms when the Lord gently admonished Her and the universe was bathed in light again.

But the darkness which had enveloped the world solidified and took the form of a boy. Siva handed the child over to Hiranyaksha. Being born in darkness, he became blind to dharma, and growing up in indolence became the demon, Andhakasura. Though an asura, he performed severe penance and obtained great boons from the Creator. However, becoming swollen with pride, the asura roamed about the world, wreaking havoc. At one point when his arrogance was at its height, he beheld the Mother of the Universe relaxing on the Mandara Mountain, and desired her. He sent word to Siva conducting the Pasupata ritual, demanding that He surrender Her to him. Andhakasura attempted to approach Srimata in the guise of Lord Siva. But Mother, who is the primordial power, realised that if she killed the asura, the ritual in which Siva was engaged would be disturbed. Instead she hid Herself in the swethrka flower. Unable to find Her, Andhakasura declared war on Siva. All the Gods stood behind the Lord who was absorbed in his rite and stalled the progress of Andhakasura. Eventually the battle was decided when Sankara pierced the demon’s heart with His trident. When all the blood had drained out of him, he was cleansed of his defilements, became humble and sought the Lord’s pardon. Siva, the ocean of compassion and all-powerful, had the wherewithal to purify him, and did so, and made him head of His followers, the ganas. Now no longer Andhakasura, he became Bhringi, known for his devotion to Lord Siva. However, because of Bhringi’s former error, he would not permit himself to show his devotion to Mother but only ever openly worshipped the Lord. So when the Universal Mother and Father sat side by side, Bhringi would circumambulate and reverence the Lord, not realising the hurt he was causing Mother. Sivani tolerated this for a time but finally made her complaints known to Maheswara.

One day when Bhringi was about to perform pradakshina, as was his wont, around Siva, the Lord took the form of Ardhanarisvara (‘the Lord who is halfGod and half-Goddess’), thinking that at least that way the devotee would have to venerate Mother as well. But the devotee outsmarted the Lord and by taking the form of a bee (Bhringi means ‘bee’), performed pradakshina by piercing the Lord’s heart. Mother, thus excluded from the devotee’s worship, was incensed and cursed Bhringi so that he would not be able to take food any longer. Thus Bhringi became weak, incapable of even standing much less performing his circumambulations. But finally, feeling there was no other solution for the poor devotee, the Lord took pity on him and gave him complete liberation, allowing him to merge forever with the Lord’s Glorious Form. When Mother got wind of it, however, she was furious and directed her anger against the Lord. She locked Him out of the house and no amount of cajoling on His part proved the least bit effective.

According to the legend associated with Arunachala, the Lord now spurned by Uma, went for pradakshina all alone. When He reached Unnamulai Spring, He was detained by the forces empowered by Mother who stripped Him of all he had. Now naked and weak He could not go on but hid Himself in a niche. Mulling over His condition, He recalled how He once served as mediator for His devotee Sundaramurti when he likewise suffered marital strife. He thus summoned Sundaramurti and apprised him of the situation. The devotee assured Him all would be well.

Sundaramurti thus entered the temple invoking the poetic skills the Lord had bestowed on him and began to extol the Divine Mother in exquisite Tamil verse. Mother, thrilled by such fervent outpourings, blessed him with her darshan. In her presence, the poet continued to drench Her feet with the nectar of his verse and Mother, having simply melted in the face of such selfless devotion, offered him boons. The tactful Sundaramurti made only one request, that he might have darshan of the Divine Couple together. Since Mother’s anger had evaporated like camphor on a windy day, she joined Her Lord right there and then, and peace reigned once again in the Lord’s house. —  SARANAGATI SRI RAMANASRAMAM -  FEBRUARY.2016 - VOL. 10, Nr. 2

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[shinymoonbird]

🕉️ 🔱  Om Namo Bhagavate Sri Arunachala Ramanaya  🔱 🕉️

Os estados de actividade, absorção (nishta) e sono profundo, que são desconhecidos para o conhecedor da realidade (mey-jnani), que está em sono desperto no corpo físico, que é como o carro de bois, são semelhantes aos estados da carroça em movimento, da carroça parada e da carroça sendo retirado o jugo, que são desconhecidos para o que está adormecido na carroça.

Ulladu Narpadu - Anubandham - V. 31 A Realidade em Quarenta Versos - Suplemento, pág.143 (pdf)

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Nota :

O corpo e a mente de um Jnani parecem ser reais apenas na perspectiva errada de ajnanis, que se confundem com um corpo e uma mente. Na verdadeira perspectiva do Jnani, que se experimenta como o espaço da pura consciência, “Eu sou”, o corpo e a mente são completamente inexistentes. Portanto, como os estados de actividade, ou seja, a vigília e o sonho, o estado de absorção (nishta) e o estado de sono profundo são todos estados que pertencem apenas ao corpo e à mente, não são de modo algum conhecidos pelo Jnani, tais como os estados de movimento, de paragem e sem jugo, de um carro de bois, são desconhecidos para alguém que está a dormir na carroça.

Jñāni: uma pessoa com verdadeiro auto-conhecimento; Ajñāni: uma pessoa com falta de verdadeiro auto-conhecimento.

🌟 Fotografia de Arunachala Grace. 🌟 Adi Annamalai Kovil: Templo Antigo de Arunachala, in “Saranagathi”, Outubro 2014.pdf   

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AQUELE QUE VAI ADORMECIDO NO CARRO - Sono desperto

Ouvindo as histórias de Kunjuswami, já tínhamos passado o templo Adi Annamalai. Ao chegar a Vetavalam Mandapam, ele perguntou-nos se sabíamos por que Bhagavan havia escrito o versículo 31 do “Suplemento aos Quarenta Versículos”. Perante a nossa resposta negativa, Kunjuswami relatou o seguinte incidente:

“Uma noite, quando caminhávamos pela montanha com Bhagavan, mais ou menos por aqui, dois ou três carros de bois carregados passaram por nós. As pessoas na carroça estavam profundamente adormecidas, as pernas estendidas e livres de todos os cuidados. Apontando para eles, Bhagavan disse-nos,

‘Viram aquilo? É como o estado natural, ’sahaja nishta’. Para O Realizado, o Ser (Atman) que dorme no corpo, todos os três estados são o mesmo, isto é, o de vigília, sonho e sono profundo. Por exemplo, este carro está a andar, o homem no carro está adormecido; isso é como o funcionamento do corpo de uma Alma Realizada. Supondo que o homem continua a dormir mesmo quando o carro para ao chegar ao seu destino, é descarregado e os bois removidos, e ele continua a dormir durante todo o processo. Isso é como o sono de uma Alma Realizada. O corpo é para ele um carro; enquanto em movimento, enquanto está parado, ou enquanto está a ser descarregado, esse homem continua a dormir.’

Posteriormente, a mesma ideia foi expressa no versículo acima referido. ”

—  Excerto de: Cartas do Sri Ramanasramam, de Suri Nagamma - Carta 162 (pdf)

Sahaja nishta:   O estado Natural;  Estado de permanência no Ser.

[shinymoonbird]

The Virupaksha Cave on Arunachala Mountain

🕉️

“Significance of Om, unrivalled — unsurpassed! Who can comprehend Thee, Oh Arunachala?”

~ The Marital Garland of Letters - Akshara Mana Malai, V. 13

🕉️

OMKARAM–AKSHARAM

Letter 79, 22nd January, 1946

Recently, as I was returning home from the Ashram one evening at about 5 p.m., I heard two young men having some discussion between themselves. One of them said, “I questioned Ramana Maharshi very boldly as to what remains after the Omkaram is crossed. He was unable to reply and so closed his eyes and slept. It is all a pose with him.”

Though, at the outset, I got angry at their speaking disparagingly about my Guru, I subsequently felt amused at their foolishness and said in a mild tone: “Sir, why do you decry your elders? Do we know, first of all, what Omkaram is, that we should venture to ask what remains after Omkaram?” The young man replied, “I asked him only because I do not know. Why should he not reply suitably?” I said, “Please do not be impatient. If you ask him once again, with patience, you will know.” They went away that day, but were present in the hall the next day. Unexpectedly, some one else questioned Bhagavan thus: “Swamiji, it is said that Akara, Ukara, Makaras make up Omkaram. What is the meaning of these three letters? What is the embodiment of Omkaram?”

Bhagavan replied: 

“Omkaram itself is Brahman. That Brahman is the nameless and formless pure SAT. It is that that is called Omkaram. Akara, Ukara, Makara or Sat, Chit, Ananda — any three of these two groups is Brahman. Omkaram which is beyond the speech or the mind and which can only be experienced, cannot be described by word of mouth — one cannot say what its swarupa (shape) is.” 

This reply also served to clear the doubts of the two youths who questioned him yesterday evening.

Similarly, someone or other used to ask Bhagavan, now and then, “What is the form of Akshara? What does it look like? How can we know it?” Bhagavan’s reply to all such questions was: 

“In accordance with the saying in the Gita [1], ‘aksharam brahma paramam’, ‘that which is supreme and permanent is the form of Akshara’. As for the question how we can know it, the SELF is Akshara. That which is indestructible is Aksharam. How to know it? That question should arise only if Akshara were different from the Self. But the two are not different, but only one. That which is, is only one. That is SAT. That SAT is SELF; there is nothing else other than the Self. The proper thing to do is to enquire and know who the Self is and to remain in the Self.“

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Letters from Sri Ramanasramam, by Suri Nagamma (pdf)

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[1]  Bhagavad Gita - Ch. VIII, V. 3 - The Imperishable Absolute

https://en.wikipedia.org/wiki/Aksara

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🕉️  Refer also to Letter 62 and Letter 28

[shinymoonbird]

”Sri Ramana Maharshi” photo - Sri Ramanasramam

BRAHMASTHRAM (DIVINE WEAPON)

🕉️

Letter 28, 22nd January, 1946

Yesterday or the day before, a boy of about 18 years of age came here on a cycle from some place. After sitting in the hall for a quarter of an hour, he went to Bhagavan and asked, “After crossing Omkar, where to merge?” With a smile Bhagavan said, “Oh, is that so? Wherefrom did you come now? Where will you go? What is it you want to know? Who really are you? If you first tell me who you are, you can then question me about Omkar.” “I do not know that even,” said the boy. Then Bhagavan said, “You know for certain that you are existent. How are you existent? Where really were you before? What exactly is your body? First find that out. When you know all that, you can ask me questions if you still have any doubts. Why should we worry where Omkar merges, and after it merges why worry about what comes next, when it ceases to exist? Where do you merge ultimately? How do you come back? If you first find out your state and your movements, we can think of the rest.” When Bhagavan said all this, the boy could not give any reply and so went away after bowing before Bhagavan. What other brahmasthram (divine weapon) is there against a questioner? If only that weapon is used, the questioner is silenced.

You may ask, “Who gave the name of ‘brahmasthram’ to the stock reply of Bhagavan, ‘Find out who you are?’.” Two or three years back, when a sannyasi boasted about having read all books on religious matters and began asking Bhagavan all sorts of questions, he repeatedly gave the same answer, “Find out who you are”. When the sannyasi persisted in his meaningless questions and arguments, Bhagavan in a firm tone asked him, “You have been asking me so many questions and entering into so many arguments. Why don’t you reply to my questions and then argue? Who you are? First answer my question. Then I will give you a suitable reply. Tell me first who it is that is arguing.” He could not reply, and so went away.

Some time later, I developed this idea and wrote five verses on ‘Divya Asthram’ and showed them to Bhagavan, when he said, “Long ago when Nayana (Ganapati Muni) was here, Kapali also used to be here. If they wanted to ask me anything, they would fold their hands first and say, ‘Swami, Swami, if you will promise not to brandish your brahmasthram, I will ask a question.’ If during conversation the words ‘Who are you?’ escaped my lips, he used to say, ‘So you have fired your brahmasthram. What more can I say?’ They called it brahmasthram and you are calling it ‘Divya Asthram’.” After that, I too started using the word brahmasthram. Really, who is not humbled by that asthram?

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Letters from Sri Ramanasramam, by Suri Nagamma (pdf)

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🕉️  Refer also to Letter 62 and Letter 79

[shinymoonbird]

31 de Janeiro de 1946

CAMINHOS ASTRAIS - MUNDOS SUPERIORES

Esta manhã, depois de ler um artigo no jornal sobre caminhos para além do sol e dos mundos superiores, Bhagavan disse: “Eles escrevem muito sobre os caminhos para além do sol e outros planetas, e os mundos de bem-aventurança acima deles. Todos esses mundos também são como este mundo. Não há nada especialmente grandioso acerca eles. Aqui, uma música está a ser transmitida pelo rádio. Da última vez, foi de Madras. Agora é de Tiruchirapalli. Se sintonizar novamente, será de Mysore. Todos esses lugares estão em Tiruvannamalai, neste curto espaço de tempo. É assim com os outros mundos. Só têm que voltar as vossas mentes para eles. Podem vê-los todos num momento. Mas de que serve isso? Você simplesmente vai de um lugar para outro, fica cansado e aborrecido. Onde está shanti (paz)? Se você a quiser, tem de conhecer a verdade eterna. Se não puder conhecer isso, a mente não ficará absorvida em shanti.”

De forma semelhante, alguém perguntou a Bhagavan há um tempo atrás: “As pessoas falam de Vaikunta, Kailasa, Indraloka, Chandraloka, etc. Eles realmente existem?”

BHAGAVAN: “Com certeza. Você pode ter a certeza de que todos eles existem. Lá também um Swami como eu se encontrará sentado num divã e discípulos também estarão sentados ao redor dele. Eles perguntarão algo e ele vai dizer algo em resposta. Tudo será mais ou menos assim. E daí? Se alguém vir Chandraloka, perguntará por Indraloka, e depois de Indraloka, Vaikunta e depois de Vaikunta, Kailasa, e assim por diante, e a mente continua divagando. Onde está shanti? Se shanti for necessária, o único método correto de a assegurar é por Auto-investigação. Através da Auto-investigação, a Auto-realização é possível. Se se realizar o Ser, pode-se ver todos esses mundos dentro de si mesmo. A fonte de tudo é o nosso próprio Ser, e se a pessoa realizar o Ser, não encontrará nada diferente do Ser. Então essas perguntas não surgirão. Pode ou não haver um Vaikunta ou um Kailasa, mas é um facto que você está aqui, não é? Como é que você está aqui? Onde é que você está? Depois de saber sobre estas coisas, pode pensar em todos esses mundos.”

~ Letters from Sri Ramanasramam (Cartas do Sri Ramanasramam), de Suri Nagamma- Carta 33 (pdf)

[shinymoonbird]

Devotee: “It is said that the Mahatma looks upon all with the same kindness. Why then do they tenderly receive some, reply to some and not to others, when asked, shout at some and show indifference towards others?”

Bhagavan: “Yes. All the children are the same for the father. He wishes them all well. Hence he treats them with love and anger according to their propensities, and thus gives them training. Children who are gentle, remain aloof with fear and do not ask for anything; they should be cajoled with love and tenderness and given whatever they want. Those who are bold, ask for and take whatever they want. Those who are vagrant should be reprimanded and kept in their proper places. Those who are stupid should be neglected and left to fend for themselves. In the same manner Mahatmas have to be loving or harsh according to the merits of the devotees.”

~ From 'Letters from Sri Ramanasramam', by Suri Nagamma - Letter 200

[shinymoonbird]

WHAT IS DELIVERANCE (MUKTI)?

Letter 175,  8th April, 1948

At 3 o’clock this afternoon, an Andhra youth with a sad face approached Bhagavan and said,

- “Swami, I have a request to make, if you will allow me to mention it. I have just come from Bangalore. I do not know how to meditate in order to  attain deliverance (mukti), and so am worried. You must put me in the way and help me to realise it.”

- “What are you doing now?” asked Bhagavan.

- “I am doing nothing now, Swami. That is why I am praying to you to tell me how I should meditate,” said the young man.

- “Why do you want to meditate? What is deliverance? What is it you want to realise? Why has this idea come to you at all?” asked Bhagavan.

Poor man, he could not say anything and so was silent. It was however clear from his face that he was worried over something. After waiting for a while, Bhagavan, with a compassionate look, said,

- “Keep your mind steadily on your family deity, discard outside thoughts and meditate, or keep the Self itself before your mind and meditate. If that is done, that which comes from outside will gradually disappear and meditation alone will remain. You need not meditate separately. The meditation on Self will steady itself and will remain constant. What IS, is meditation. There is no such thing as attaining deliverance. Getting rid of extraneous things itself is deliverance. Breath control (pranayama) and other spiritual practices are only for concentrating the mind on one thing. Breath control keeps the wandering mind within the body. That is why breath control has been prescribed first and only then the practising of japa (repetition of Divine name), tapas (austerities) and the rest. If breath is controlled and kept within for a while, it helps in practising Self-enquiry. If the family deity or some other form is meditated upon, the mind becomes controlled of its own accord. Where that is done repeatedly, that meditation itself leads on to the realization of the Self. You will not then have the duality of the doer and the thing done. All becomes one’s natural state (Swarupa) only.”

The young man sat like a statue hearing all this. Bhagavan, addressing himself to another devotee by his side, said,

“See! Call HIM Ishwara (the Personal God), or Atma (the Self) or what you will. He is omnipresent and omniscient; only people cannot see Him. They say that they will do tapas and, as a result of it, they want Him to come to them suddenly. What can I do? We are in Him, and we search for Him saying, ‘Where is He?’ The little ego ‘I’ wells up and does all this mischief. See its great capacity!”

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Letters from Sri Ramanasramam, by Suri Nagamma

[shinymoonbird]

“Aquele imperecível que está no Coração o tempo todo é auto-refulgente. Como escrever isso?”

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EKAM AKSHARAM - A LETRA ÚNICA E O ÚNICO IMPERECÍVEL

Carta 62, 18 de Agosto de 1946

Há uns dias atrás, alguns Gujaratis [1] que tinham vindo de Bombaim compraram alguns livros do Ashram e fotos de Bhagavan e, mostrando-os a Bhagavan, pediram que ele escrevesse o seu nome nos livros. “Que nome haveria de escrever?” perguntou Bhagavan. “O seu nome”, disseram eles. "Que nome tenho eu?" disse Bhagavan. Quando eles perguntaram: "O seu nome é Ramana Maharshi, não é?" Bhagavan disse sorrindo: “Alguém disse isso. Realmente, o que é um nome ou um lugar nativo para mim? Eu só poderia escrever se tivesse um nome.” Os gujaratis foram embora em silêncio, sem dizer mais nada.

Em janeiro de 1945, você lembra-se que enviou o seu livro sobre Bancos com um pedido para que Bhagavan pudesse ter a amabilidade de escrever nele a palavra 'OM' ou 'SRI' e lho devolver, e que Bhagavan se recusou a fazê-lo. Em vez disso, ele deu-me um pedaço de papel, no qual escreveu uma tradução em Telugu de um verso que ele havia escrito há muito tempo em Tâmil, quando Somasundaraswami fez um pedido semelhante. Quando enviei para si aquele pedaço de papel, considerou-o uma upadesa, um preceito de Bhagavan, e ficou muito feliz. Posteriormente, ele fez algumas pequenas alterações. Mais tarde, Bhagavan traduziu-o para o sânscrito como um sloka a pedido de Muruganar [...]. O significado é o seguinte:

“Aquele imperecível que está no Coração o tempo todo é auto-refulgente. Como escrever isso?”

Lembrei-me de tudo isto quando os Gujaratis fizeram um pedido semelhante hoje e obtiveram uma recusa.

Há cerca de dez meses atrás, veio cá Pantu Lakshminarayana Sastri, um Pandita Telugu, do Maharajah’s College, de Vizianagaram. Depois de elogiar Bhagavan com versos compostos de improviso, ele apelou a Bhagavan assim: "Por favor, deixe-me ter algo para comemorar este evento e abençoar esta pobre alma." "O que devo dar?" perguntou Bhagavan. “Qualquer coisa que o senhor quiser; apenas um aksharam (letra) como forma de upadesa”, disse ele. Bhagavan disse: "Como posso dar aquilo que é 'akshara'?" e assim dizendo, olhou para mim. Eu disse: "Talvez funcione se o senhor lhe falar sobre o sloka Ekamaksharam." Sastri perguntou: "O que é esse sloka?" Então li aquele sloka. “Onde está aquele dwipada?” perguntou Bhagavan [2]. Eu li esse também. Sastri ficou radiante como se tivesse um grande tesouro e copiou tanto o sloka quanto o dwipada. Quando lhe contei sobre as circunstâncias em que aqueles dois foram escritos, ele sentiu-se muito feliz e foi embora depois de se curvar diante de Bhagavan. Lembrei-me de tudo isto quando Bhagavan estava a dizer aos Gujaratis: "O que é um nome ou um lugar nativo para mim?" Não apenas isso. Lembrei-me de uma canção que a nossa mãe costumava cantar enquanto se dedicava ao trabalho doméstico, cujo significado é mais ou menos o seguinte:

“Rama Namam é o vasto universo que não tem nome, corpo ou trabalho. Tem um brilho que ultrapassa a lua, o sol e o fogo.”

O nome de Ramana também é assim!

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Letters - Cartas do Sri Ramanasramam, de Suri Nagamma (pdf)

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[1]  Gujarati - Habitante do estado Indiano de Gujarat)

[2] Dwipada: Bhagavan refere-se à versão em Telugu do Dístico (estrofe que possui dois versos que rimam entre si).

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🕉️  De referir também a Carta 28 e a Carta 79

Fonte da imagem: Sri Ramanasramam

[shinymoonbird]

Via Flickr - Giovanni Campus  - Gruta Virupaksha - Na Montanha Arunachala

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“A importância do Om, incomparável - insuperável! Quem pode compreender a Ti, Oh Arunachala? "

~ Grinalda de Poemas de Noivado para Arunachala (Akshara Mana Malai), V. 13

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OMKARAM–AKSHARAM

Carta 79, 22 de Janeiro de 1946

Recentemente, quando saía do Ashram para regressar a casa, ao fim da tarde, por volta das 17h, ouvi dois jovens a conversar. Um deles disse: “Eu questionei Ramana Maharshi abertamente sobre o que resta depois que se ultrapassa o Omkaram. Ele não conseguiu responder, e então fechou os olhos e dormiu. É tudo uma pose, nele.”

Embora, no início, eu tenha ficado zangada por eles falarem depreciativamente sobre o meu Guru, subsequentemente até me senti divertida com a sua tolice e disse num tom suave: “Senhor, por que deprecia assim uma pessoa mais idosa? Primeiro que tudo, sabemos nós o que é Omkaram, para nos aventurarmos a perguntar o que resta depois de Omkaram?" O jovem respondeu: “Perguntei-lhe apenas porque não sei. Por que não haveria ele de responder adequadamente?” Eu disse: “Por favor, não seja impaciente. Se lhe perguntar outra vez, com paciência, ficará a  saber.” Eles foram embora naquele dia, mas estavam presentes no salão no dia seguinte. Inesperadamente, alguém questionou Bhagavan assim: “Swamiji, diz-se que Akara, Ukara, Makara’s constituem Omkaram. Qual é o significado destas três letras? Qual é o significado de Omkaram?"

Bhagavan respondeu:

“O próprio Omkaram é Brahman. Esse Brahman é o puro SAT sem nome e sem forma. É isso que se chama Omkaram. Akara, Ukara, Makara ou Sat, Chit, Ananda — qualquer um desses dois grupos é Brahman. Omkaram que está além da fala ou da mente e que só pode ser experimentado, não pode ser descrito oralmente — não se pode dizer qual é sua swarupa (forma).”

Esta resposta também serviu para tirar as dúvidas dos dois jovens que o interrogaram ontem à tardinha.

Da mesma forma, alguém costumava perguntar a Bhagavan, de vez em quando: “Qual é a forma de Akshara? Com que é que se parece? Como o podemos conhecer? ” A resposta de Bhagavan a todas essas perguntas foi:

“De acordo com a declaração contida na Gita [1], 'aksharam brahma paramam', 'aquilo que é supremo e permanente é a forma de Akshara'. Quanto à pergunta de como podemos conhecê-lo, o SELF, o SER, é Akshara. Aquilo que é indestrutível é Aksharam. Como conhecê-lo? Essa pergunta deveria surgir apenas se Akshara fosse diferente do Ser. Mas os dois não são diferentes, mas apenas um. Aquilo que é, é apenas um. Isso é SAT. Esse SAT é SELF, o SER; não há nada além do Ser. A coisa certa a fazer é investigar e saber quem é o Ser e permanecer no Ser.“

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Letters - Cartas do Sri Ramanasramam, de Suri Nagamma (pdf)

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[1] Bhagavad Gita, A Canção do Senhor -  Cap. VIII, V. 3 - O Absoluto Imperecível, Para-Brahman, o Espírito absoluto e todo-inclusivo

https://en.wikipedia.org/wiki/Aksara

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🕉️ De referir também a Carta 62 e a Carta 28

[shinymoonbird]

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LETTER 97    24th February, 1947

BIRTH

      Yesterday a lady devotee showed Bhagavan her notebook in which she had copied out the five verses of “Ekatma Panchakam”. Bhagavan saw in that notebook two verses composed by him for his devotees when they first started celebrating his birthday, and told us the following incident:

      “On one of my birthdays while I was in Virupaksha Cave, probably in 1912, those around me insisted on cooking food and eating it there as a celebration of the occasion. I tried to dissuade them, but they rebelled saying, ‘What harm does it do to Swamiji if we cook our food and eat it here?’ I therefore left it at that. Immediately after that they purchased some vessels. Those vessels are still here. What began as a small function has resulted in all this paraphernalia and pomp. Everything must take its own course and will not stop at our request. I told them at great length, but they did not listen. When the cooking and eating were over, Iswaraswamy who used to be with me in those days, said, ‘Swamiji! this is your birthday. Please compose two verses and I too will compose two.’ It was then that I composed these two verses which I find in the notebook here. They run as follows:

1. You who intend to celebrate the birthday, first ascertain as to whence you were born. The day that we attain a place in that everlasting life which is beyond the reach of births and deaths is our real birthday.

2. Even on these birthdays that occur once a year, we ought to lament that we have got this body and fallen into this world. Instead we celebrate the event with a feast. To rejoice over it is like decorating a corpse. Wisdom consists in realising the Self and in getting absorbed therein.

      “This is the purport of those verses. It appears that it is a custom amongst a certain section of people in Malabar to weep when a child is born in the house and celebrate a death with pomp. Really one should lament having left one’s real state, and taken birth again in this world, and not celebrate it as a festive occasion.” 

I asked, “But what did Iswaraswamy write?” 

      “Oh! He! He wrote, praising me as an Avatar (incarnation of God) and all that. That was a pastime with him in those days. He used to compose one verse and in return I used to compose one, and so on. We wrote many verses, but nobody took the trouble to preserve them. Most of the time we two were alone in those days; there were no facilities for food etc. Who would stay? Nowadays as all facilities are provided, many people gather around me and sit here. But what was there in those days? If any visitors came, they used to stay for a little while, and then go away. That was all.”

On my request to give me a Telugu translation of those birthday verses, he wrote one and gave it to me.

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~ Letters From Sri Ramanasramam, by Suri Nagamma

A free download of this book can be found at: https://selfdefinition.org/ramana/Letters-from-Sri-Ramanasramam-vols-1-and-2.pdf

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Note: The photo art at the top is from the DVD video “Eternal Light” chronicling the life of Bhagavan Sri Ramana Maharshi from His birth in 1879 to His mahasamadhi in April 1950

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Om Namo Bhagavate Sri Ramanaya

Om Arunachala!

[shinymoonbird]

Prostrations to the holy feet of the unique Lord who like ether remains as the sole witness in the hearts of all beings

ॐ

2nd December, 1945

“GO THE WAY YOU CAME” 

On another occasion, an Andhra youth came and said, “Swami, having a great desire for moksha (deliverance) and anxious to know the way thereto, I have read all sorts of books on Vedanta. They all describe it, each in a different way. I have also visited a number of learned people and when I asked them, each recommended a different path. I got puzzled and have come to you; please tell me which path to take.”

With a smile on his face, Bhagavan said, 

“All right, then, go the way you came.” 

We all felt amused at this. The poor young man did not know what to say. He waited until Bhagavan left the hall and then with a depressed look turned to the others there appealingly, and said, “Gentlemen, I have come a long way with great hope and with no regard for the expenses or discomfort, out of my ardent desire to know the way to moksha; is it fair to tell me to go the way I came. Is this such a huge joke?”

Thereupon one of them said, 

“No, sir, it is no joke. It is the most appropriate reply to your question. Bhagavan’s teaching is that the enquiry, ‘Who am I?’ is the easiest path to moksha. You asked him which way ‘I’ should go, and his saying, ‘Go the way you came,’ meant that if you investigate and pursue the path from which that ‘I’ came, you will attain moksha.”

The voice of a Mahatma indicates the truth even when speaking in a light vein. Thereupon the book, “Who am I?” was placed in the hands of the young man who felt astonished at the interpretation, and taking Bhagavan’s words as upadesa, prostrated himself to Bhagavan and went away. 

Bhagavan usually gives us his teachings either in a humorous or a casual way or by way of consolation. During my early days at the Ashram, whenever I felt like going home, I would approach Bhagavan at some time when there were hardly any people present and say, “I want to go home, Bhagavan, but I am afraid of falling back into family muddles.” He would reply, 

“Where is the question of our falling into anything when all comes and falls into us?” 

On another occasion, I said, “Swami, I am not yet freed from these bonds.” Bhagavan replied, 

“Let what comes come, let what goes go. Why do you worry?” 

Yes, if only we could realise what that ‘I’ is, we should not have all these worries.

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Letters from Sri Ramanasramam, by Suri Nagamma - Letter 12 - Go The Way You Came

http://selfdefinition.org/ramana/Letters-from-Sri-Ramanasramam-vols-1-and-2.pdf

[shinymoonbird]

Today Sri Ramanasramam celebrated Vinayaka Chaturthi.

We wish you a very happy Vinayaka Chaturthi. 

✨

The glory of Vinayaka or Lord Ganesh can be understood by the fact that every Hindu worships begins with worship of Lord Ganesha. 

There is an interesting anectode mentioned in “Letters from Sri Ramanashram”, by Suri Nagamma [1]:

      One morning last May, Bhagavan asked Sundaresa Iyer, “Did you go round the hill by way of pradakshina?” “No,” said the devotee. Looking at me, Bhagavan said, “Last night when people were going out for giripradakshina because of the moonlight, he also started to go. But he felt he could not complete the round. When they were starting out after telling me, he went round me quickly. When I asked him why he did so, he said, ‘I am afraid I cannot go round the hill. So I have gone round Bhagavan.’ ‘Go round yourself. That will be Atma pradakshina,’ I said.” So saying Bhagavan began laughing. 

“It means that he has done what Vinayaka once did,” said one devotee. “What is that story?” asked another devotee. Then Bhagavan began telling it: 

“Once upon a time, Lord Parameswara wanted to teach a lesson to His son Lord Subrahmanya who fancied Himself to be a great sage; so Parameswara sat on the top of Mount Kailasa with Parvati, with a fruit in His hand. Seeing the fruit both Ganapati and Subrahmanya asked their father, Parameswara for it. Then Ishwara said that He would give the fruit to whoever of them got back first after going round the whole world. 

With self-confidence and pride that he would win the race, Subrahmanya started immediately riding on his favourite mount, the peacock, and began going at a fast pace, frequently looking behind to assure himself that his elder brother Ganapati was not following. What could poor Ganapati do, with his huge belly? His vahanam (mount) was after all a mouse. So he thought it was no good competing with Subrahmanya in the race round the world, and went round Parvati and Parameswara, bowed before them and claimed the reward. When They asked him whether he had gone round the world, he said, “All the worlds are contained within you; so if I go round you, it is as good as going round the whole world.” Pleased with his reply, Parameswara gave him the fruit and Ganapati sat there eating it.”

That is the story. 

The significance is that the ego which goes round like a whirlwind must get destroyed, and must get absorbed in Atma. That is Atma Pradakshina,” said Bhagavan. 

Source:  @SriRamanaMaharshi

[1] Letter 64 - Atma Pradakhina (Going Round The Self)

https://selfdefinition.org/ramana/Letters-from-Sri-Ramanasramam-vols-1-and-2.pdf