#The Call of Arunachala

[kingmabry]

TRANSCENDING CHRISTIANITY

The French Catholic monk Swami Abhishiktananda, the time he spent at Arunachala - leading to a deep enlightenment experience towards the end of his life.

He had darshan of Bhagavan in 1949, and in the early 1950s, he came back to Arunachala to spend time meditating in its caves. An account of his meeting with Bhagavan (who made a huge and very positive impression on him) and the months he spent meditating in the caves of Arunachala can be found in his book ‘The Secret of Arunachala’ which was published in the late 1970s, a few years after its author had passed away.

Before coming to India Swami Abhishiktananda had spent more than twenty years as a Benedictine monk in a French monastery, where he was known as Father Henri le Saux. After some time in India, he adopted the robes and lifestyle of a Hindu sannyasi and called himself ‘Swami Abhishiktananda’. Despite the change of outfit and name, for many years he clung tenaciously to the basic tenets of the Catholic faith that he had been brought up in, feeling that the highest Christian experience and teachings were superior to their Hindu counterparts.

In 1973 he had a heart attack on the streets of Rishikesh that left him unconscious and temporarily paralyzed. When he finally recovered his faculties, he instantly became aware that the Abhishiktananda who had held tightly to Catholic doctrine throughout his life had vanished, leaving just an impersonal experience of the underlying ‘I am’. This is how he wrote about it in letters to friends:

‘Who can bear the glory of transfiguration, of man's dying as transfigured; because what Christ is I AM! One can only speak of it after being awoken from the dead … .

‘It was a remarkable spiritual experience … While I was waiting on my sidewalk, on the frontier of the two worlds, I was magnificently calm, for I AM, no matter what in the world! I have found the GRAIL!’ (‘Swami Abhishiktananda’, by James Stuart, ISPCK, 1989, p. 346)

The finding of the grail was inextricably linked to losing all the previous concepts he had had about Christ and the Church. Commenting on this experience in the same book, he wrote:

‘So long as we have not accepted the loss of all concepts, all myths – of Christ, of the Church – nothing can be done.

’From this new experiential standpoint, he was able to say, from direct experience, that it was the ‘I’, rather than a collection of sectarian teachings and beliefs, that gave reality to God:

‘I really believe that the revelation of AHAM [“I”] is perhaps the central point of the Upanishads. And that is what gives access to everything; the “knowing” which reveals all “knowing”. God is not known, Jesus is not known, nothing is known outside this terribly solid AHAM that I am. From that alone all true teaching gets its value.’(‘Swami Abhishiktananda’, by James Stuart, ISPCK, 1989, p. 358)

In addition to writing several books that attempted to bridge the gap between Hinduism and Christianity, Abhishiktananda had been a regular contributor to seminars and conferences on the future development of Indian Christianity. After his great experience, he received an invitation to attend a Muslim gathering in France to give a Christian point of view. In declining the invitation, he revealed how all his old ideas had been swept away, and how he no longer felt able to expound a specifically Christian viewpoint:

‘The more I go [on], the less able I would be to present Christ in a way which would still be considered as Christian … For Christ is first an idea which comes to me from outside. Even more after my “beyond life/death experience” of 14.7 [.73] I can only aim at awakening people to what “they are”. Anything about God or the Word in any religion, which is not based on the deep “I” experience, is bound to be simple “notion”, not existential.

‘I am interested in no Christology at all. I have so little interest in a 'Word of God' which will awaken man within history … The Word of God comes from/to my own “present”; it is that very awakening which is my self-awareness. What I discover above all in Christ is his “I AM” … it is that I AM experience which really matters. Christ Is the very mystery “That I AM”, and in the experience and existential knowledge all Christology has disintegrated.’ (‘Swami Abhishiktananda’, by James Stuart, ISPCK, 1989, pp. 348-9)

Then, confirming that a lifetime’s convictions had been dropped, he went on to explain that the final Christian experience of ‘I am’ could not differ from its Hindu equivalent:

‘What would be the meaning of a “Christianity-coloured” awakening? In the process of awakening, all this coloration cannot but disappear … The coloration might vary according to the audience, but the essential goes beyond. The discovery of Christ’s I AM is the ruin of any Christian theology, for all notions are burned within the fire of experience … I feel too much, more and more, the blazing fire of this I AM in which all notions about Christ's personality, ontology, history, etc. have disappeared.’ (‘Swami Abhishiktananda’, by James Stuart, ISPCK, 1989, p. 349)

After a lifetime of meditation and research he had finally conceded that no explanation or experience could impinge on the fundamental reality, ‘I am’. Years before he had predicted that this standpoint would be the inevitable consequence of a full experience of ‘I am’:

‘Doctrines, laws, and rituals are only of value as signposts, which point the way to what is beyond them. One day in the depths of his spirit man cannot fail to hear the sound of the I am uttered by He-who-is. He will behold the shining of the Light whose only source is itself, is himself, is the unique Self … What place is then left for ideas, obligations or acts of worship of any kind whatever?’ (‘Saccidananda’ by Abhishiktananda, ISPCK, 1974, p. 46)

‘When the Self shines forth, the “I” that has dared to approach can no longer recognize its own self or preserve its own identity in the midst of that blinding light. It has, so to speak, vanished from its own sight. Who is left to be in the presence of Being itself. The claim of Being is absolute … All the later developments of the [Jewish] religion - doctrine, laws and worship – are simply met by the advaitin with the words originally revealed to Moses on Mount Horeb, “I am that I am”.’

(‘Saccidananda’ by Abhishiktananda, ISPCK, 1974, p. 45)

- David Godman's FB page: Arunachala Cave-Dwellers and Sadhus

[akeisaa]

.....

I just realized I can travel.. I can go anywhere I fucking want.

Pretty sure I'm getting a passport soon.

First I have to find an irl teacher somewhere close to me for legit guidance going forward.

But I need to at least see India.. the younger I go the better.

I've wanted see Mt. Sri Arunachala, and Sri Ramanas Darshan at His ashram in Tiruvannamalai..

And the Kali Temple in Dakshineshwar that Sri Ramakrishna called home.. I've wanted to see Belur Mat, and more recently wanted to visit Holenarasipur to personally say thank you to friends and pay respects to Sri Swami Satchidanandendra Maharaj. And many more possibilities.. my uncle loves Thailand and would take me with he says...

The biggest piece to this is... I'm begging to feel that I have enough health to even consider making travel plans... this is greatly promising.

🔥 🦅

[shinymoonbird]

"Ramana Maharshi's Forty Verses on What Is"

🕉️ 🔱  Om Namo Bhagavate Sri Arunachala Ramanaya   🔱 🕉️

🕉

From the Book: Ramana Maharshi’s Forty Verses on What Is - A compilation of the writings and talks on Uḷḷadu Nāṟpadu - By Michael James (published by Sandra Derksen)

Extract from: Editor’s note

🕉

Michael’s explanation about not capitalising ‘s’ in ‘self’

There is one point I would like to mention and on which I had to ask Michael’s advice. I noticed that he did not capitalise the ‘s’ in ‘self’ or ‘self-investigation’, among other terms, something I was used to doing myself and encountered when reading texts by others who write and talk about ‘the Self’. I want to share his detailed explanation with you, because it provides an important clarification that can deepen your understanding of Bhagavan’s teachings and who you actually are; to my knowledge, he is unique in this usage.

Michael avoids the term ‘the Self’ as it is usually written in English books. One reason is that there is no such term in either Sanskrit or Tamil, because they contain no definitive articles (‘the’) and, secondly, there are no capital letters.

Another reason is when we talk of ‘the Self’ we are reifying it. We make it sound like ‘the Self’ is something, but obviously there is no such thing as ‘the Self’ other than the thing whose self it is. Everything is itself. The lamp post is itself, the road is itself, the water in the lake is itself, you are yourself, I am myself. From where can we extract some separate thing called ‘the Self’? If we talk about something, ‘the Self’, then it seems to imply something other than ourself. So, we do not naturally talk about ‘the Self’: ‘the Self’ is now going for a walk, ‘the Self’ is now leaving a message. We do not talk like that, we say ‘I’: I myself am doing it. So, using the word ‘Self’ as a noun with a definitive article, ‘the’, reifies it.

‘Self’ is better understood as a pronoun because the word ‘self’ refers to something. Whose self is it? You are yourself, I am myself. So, if you use ‘self’ it can have a meaning only in a particular context, like any pronoun. If you say ‘he’, ‘she’ or ‘it’, that has to refer to something, and if it is not clear from the context what it is referring to, it is meaningless. If you have got a group of fifty people and you say, ‘He and she are the ones I am looking for’, which he and she? There are so many he’s and she’s. So we can use pronouns only in context where it is clear what the pronoun is referring to. Pronouns do not have a fixed reference, their reference is determined by the context.

The only pronoun that could arguably have a fixed reference is ‘I’, because when we each use the term ‘I’, we are always referring to ourself. But if you say ‘I’ you are referring to someone different than when I say ‘I’. That is, when we use the word ‘I’ in the usual sense, in the superficial sense that we usually use it, for me ‘I’ refers to Sandra, for Michael ‘I’ refers to himself. That is, of course, not the real meaning of ‘I’, but that is the sense in which we usually use the word ‘I’. So ‘self’ is like that, ‘self’ is regarded as a pronoun, which is why Michael generally translates the Sanskrit term ātman, and the equivalent term in Tamil, namely taṉ, as ‘oneself’ or ‘ourself’. That is a more natural way of expressing it in English.

Also, when we use capital letters, when we talk about ‘the Self’ with a capital ‘S’ and another ‘self’ with a small ‘s’, there is implied duality there, as if there are two selves. Something that Bhagavan repeatedly said is that there are not two selves, there is only one self. What we actually are is the pure awareness ‘I am’ without any adjuncts. But now we experience ourself mixed and conflated with adjuncts, as ‘I am Michael’, ‘I am Sandra’, ‘I am whoever’. That is the same ‘I am’, but the ‘I am’ in pure condition is our real nature, the ‘I am’ mixed and conflated is ego. So it is not that there are two selves, it is ourself as we actually are and ourself as ego, just like the rope and the snake are not two different things. There is only one thing there. What is actually there is just a rope. But the difference between the snake and the rope is not a difference in substance, it is a difference in appearance. So in some places it may be useful to make a distinction between ego and our real nature.

Often when we use the word ‘self’, or when Bhagavan uses the word ‘self’, it is not specifically referring to ego or to our real nature. For example, in the word ātma-vicāra, is the ātma in ātma-vicāra ego or is it our real nature? Well, it is not necessary to say, because we begin by investigating what seems to be ego and we discover it to be our real nature. That is, if you look carefully at the snake, you see it is a rope. If you look carefully at ego, you see it is pure awareness. It ceases as ego and it remains as pure awareness. That is, it ceases to appear as ego. So ātma-vicāra is usually translated as ‘self-enquiry’. Michael thinks a more useful and accurate translation is ‘self-investigation’. But whether you use ‘self-enquiry’ or ‘self-investigation’ most people will put a capital ‘S’ for that. But why put a capital ‘S’ there? We are not investigating some big self that we do not know, we are investigating the very self that we are. So by introducing capitals that you sometimes use and sometimes do not use, you are limiting the meaning, because when you put a small ‘s’ it means ego, if you put a big ‘S’ it means our real nature. It just creates an unnecessary dichotomy, an unnecessary and false duality, that does not actually exist. Sometimes ātma means ego, for example, in the term ātma-samarpaṇa, which means self-surrender. What is the self that needs to be surrendered? Obviously that is not our real nature, it is ego. So that is another reason why Michael prefers not to use capitals.

Then people sometimes use capitals, for example, for ‘consciousness’ or ‘awareness’. Sometimes they put a capital and sometimes they do not. But again, you make it sound like there are two ‘consciousnesses’, two ‘awarenesses’. That is just creating a confusion. Bhagavan did distinguish between pure consciousness and the adjunct-mixed consciousness that we call ‘ego’. But that does not mean that there are two ‘consciousnesses’. It is one consciousness: one in its pure condition and one and the same consciousness mixed and conflated with adjuncts, which is called cidābhāsa, the semblance of awareness. So as soon as you start using capitals you have to decide in each case whether you are referring to what is real or to what is unreal — whether you are referring to the reality, or whether you are referring to the appearance. If it is the reality, you have to put a capital ‘S’, if it the appearance you have to put a small ‘s’. But what if you do not want to specify if you are talking about the reality or the appearance, you are just talking about the thing in general? So it creates an unnecessary confusion that is not there.

All duality is false. That is, thinking in terms of two selves, a big ‘Self’ and a small ‘self’, is not helpful, because it is missing the whole point of Bhagavan’s teachings. Michael affirms this is an important point. It is not just a matter of literary style, it is a matter of conveying what Bhagavan is saying in the clearest and most accurate way that is true to how he expressed himself.

🕉

A free book sample is available (includes ‘Introduction by Michael James’) on:

https://u.pcloud.link/publink/show?code=XZol6NVZvajJMSyzNgz6hM4lY75mkzrbjgY7&fbclid=IwAR020rUa3su0MIDiVU4hO2XpkhIhBsBK0bmt_XY33csWqNSbrqTecwtphFw

🕉

[vishnuveera]

Exploring Enchanting Environs Places Near Thiruvannamalai

In the shadow of the majestic Arunachala mountain lies a region brimming with wonders, beckoning travelers to embark on a journey of exploration and enchantment. how to reach Thiruvannamalai weave together tales of history, spirituality, and natural beauty, offering a tapestry of experiences for those who dare to wander.

Some lesser-known places to visit near Thiruvannamalai include:

Covelong: A tranquil fishing village and beach known for its cultural significance.

Hogenakkal: A breathtaking waterfall destination with river rides, offering a unique natural experience.

Kumbakonam: A temple town with a grand festival called Mahamaham, celebrated every twelve years, known for its cultural heritage and religious importance.

Thanjavur, also known as Thanjai or Tanjore, is a city in the Indian state of Tamil Nadu. It is the 11th largest city in Tamil Nadu and holds significant cultural and historical importance. The city boasts prominent libraries like the Saraswati Mahal Library, dating back to the end of the 16th century, and educational institutions such as St. Peter's Higher Secondary School, which was the first school in South India to teach English to the local populace.

These lesser-known places near Thiruvannamalai provide a diverse range of experiences, from cultural exploration to natural beauty, offering visitors a chance to discover hidden gems in the region.

[shalini-yadav45]

Exploring the Mythical Origins of Arunachalam Temple: A Journey into Hindu Mythology

Deep within the heart of Tamil Nadu, nestled amidst the picturesque landscape of Thiruvannamalai, lies the majestic Arunachalam Temple, a revered site of Hindu pilgrimage. This ancient temple, also known as the Annamalaiyar Temple, is not just a place of worship; it is a living testament to the rich tapestry of Hindu mythology and spirituality.

The story of Arunachalam Temple is intricately woven into the fabric of Hindu lore, tracing its roots to the legendary dispute between the divine triumvirate – Brahma, Vishnu, and Shiva. According to ancient scriptures, this tale begins with a cosmic challenge that would forever change the course of history.

In the celestial realm, Brahma, the creator, and Vishnu, the preserver, found themselves locked in a debate over their supremacy. As their egos clashed, the heavens trembled with the intensity of their disagreement. Seeking to resolve the conflict, Lord Shiva, the supreme deity of the Hindu pantheon, intervened in a remarkable display of his divine power.

Manifesting as a towering pillar of fire, Shiva dared Brahma and Vishnu to discover its origins and endpoints, promising to bestow divine favor upon the victor. Eager to prove their prowess, Brahma and Vishnu embarked on separate quests to unravel the mystery of the fiery column.

Brahma, assuming the form of a majestic swan, soared skyward in search of the pinnacle, while Vishnu transformed into a mighty boar and delved deep into the earth to find its base. Ages passed as the two deities traversed the cosmos in pursuit of their elusive goal, but neither could claim success.

In a dramatic turn of events, Brahma resorted to deceit, fabricating evidence of his triumph by presenting a Ketaki flower as proof of reaching the apex. Unveiling Brahma's deception, Shiva castigated the errant deity, decreeing that no temples would be erected in his honor. Thus, Brahma's pride was humbled, and the sanctity of truth upheld in the divine realm.

Meanwhile, Shiva transformed himself into the sacred hill of Arunachala, a tangible embodiment of his omnipresence and eternal nature. It is atop this hallowed peak that the Arunachalam Temple stands today, a beacon of spiritual enlightenment and divine grace.

Every year, millions of devotees undertake the arduous pilgrimage to Arunachalam Temple, drawn by the allure of its ancient sanctity and the promise of communion with the divine. Ascending the steps of faith, they offer prayers and rituals to Lord Shiva, seeking solace, redemption, and transcendence.

The Arunachalam Temple is more than just a physical edifice; it is a living testament to the enduring power of myth and the timeless wisdom of Hindu spirituality. Through its sacred halls and holy precincts, devotees are invited to embark on a journey of self-discovery, guided by the timeless teachings of the Vedas and the Upanishads.

In the shadow of Mount Arunachala, the boundaries between the material and the divine blur, revealing the eternal truth that lies at the heart of existence. As the sun sets over the horizon, casting its golden rays upon the temple spires, one cannot help but marvel at the majesty of creation and the ineffable mystery of the cosmos.

In the sacred precincts of Arunachalam Temple, the echoes of ancient legend mingle with the whispers of the present, beckoning pilgrims to heed the call of the divine and embrace the eternal journey of the soul.

[garudatravels]

Chennai to Tiruvannamalai temple package

Explore the Spiritual Legacy of Tamil Nadu with Chennai to Tiruvannamalai Two-Day Tour Package

Discover the timeless spiritual and cultural richness of Tamil Nadu with the thoughtfully curated Chennai to Tiruvannamalai Two-Day Tour Package by Garuda Travels. This pilgrimage connects you to sacred landmarks, each steeped in history, architectural splendor, and profound spirituality. Whether you are a devotee or a cultural enthusiast, this journey is designed to leave you inspired and rejuvenated.

Day 1: Spiritual Sojourn Begins

Departure from Chennai (6:00 AM)The journey begins with a comfortable ride from Chennai, setting the tone for a peaceful and enriching experience.

Visit Kanchipuram Temples (8:30 AM - 10:30 AM)Start with the “City of Thousand Temples,” exploring landmarks like:

Kamakshi Amman Temple: A Shakti Peetha dedicated to Goddess Parvati.

Ekambareswarar Temple: Representing the element of Earth, one of the Pancha Bhoota Sthalas.

Varadaraja Perumal Temple: A sacred Divya Desam dedicated to Lord Vishnu.

Explore this divine journey now.

Golden Temple at Vellore (12:30 PM - 2:00 PM)Experience the magnificence of the Golden Temple in Sripuram, dedicated to Goddess Lakshmi, before heading towards Tiruvannamalai.

Day 2: Unveiling Tiruvannamalai's Mysticism

Annamalaiyar Temple (6:00 AM - 8:00 AM)One of Tamil Nadu’s largest and most revered temples, this sacred shrine is dedicated to Lord Shiva as Arunachaleswarar, representing the element of fire.

Skandashramam (8:00 AM - 9:00 AM)A tranquil retreat on the slopes of Arunachala Hill, Skandashramam offers peace and spiritual guidance, as it was once home to Sri Ramana Maharshi.

The Eight Lingams of Girivalam (10:00 AM - 12:00 PM)Complete your spiritual journey by visiting the eight sacred lingams around Arunachala Hill, each symbolizing a direction and associated with a planet.

Book your journey to Tiruvannamalai and embrace the divine experience!

Comfortable and Affordable Transportation

Choose from a range of vehicles designed for your comfort and convenience:

Etios/Dzire (₹12,000) for small groups of up to 4 persons.

Innova (₹16,000) or Innova Crysta (₹18,000) for groups of 7.

Tempo Traveller (₹23,000) for larger groups of up to 12 persons.

All packages include driver allowance, permit fees, toll gate charges, and parking fees. View complete details and prices.

Why Choose Garuda Travels?

Experienced Guides: Accompanying you throughout the journey to ensure a smooth and enriching experience.

Customizable Packages: Tailored to your schedule and preferences for a hassle-free trip.

Comprehensive Itinerary: Thoughtfully planned to maximize your spiritual and cultural exploration.

Book Your Journey Today!

Don’t miss the opportunity to connect with the spiritual essence of Tamil Nadu. Embark on a journey filled with devotion, serenity, and cultural discovery.

Click here to book now or call us at +91 99623 38899 / +91 99623 38822 for more details.Make your next pilgrimage memorable with Garuda Travels – your trusted travel partner for spiritual journeys!

[greenworldindia]

Learn Nebosh IGC Course in Arabic with Your Gold Learning Partner in Saudi Arabia

A Vision for the Future in Safety Profession !

Are you ready to take your career to the next level?

Join us for the NEBOSH International General Certificate course, now offered in Arabic in Saudi Arabia.

Why Choose NEBOSH IGC?

Globally Recognized Certification: Enhance your credibility and job prospects. Comprehensive Curriculum: Gain a deep understanding of health, safety, and environment. Expert Faculty: Learn from experienced professionals in the field. Flexible Learning Options: Choose between classroom and online training.

Green World Group – Your partner in achieving excellence in Health and Safety Education.

For More Information : Arunachala Pandian Call Us: +966 50 5744304 apandian.t@greenwgroup.com

[kailasastrinidad]

🔴LIVE SPH DARSHAN : Day 5 Panchamurty Utsavam LIVE from Nithyananda Jenmabhoomi

Today is the 5th day of the Nithyanandeshwara Paramashiva Brahmotsavam. On this very day, he manifested and enlightened Vashishta and the Saptarishis. On the southern side of Kailaasa, Paramashiva reveals the Srimad Kamika Agama, to all the beings gathered there. Paramashiva reveals to them the Yoga, charya, kirya, and Jnana Pada of Agamas. Thus Paramashiva revealed these and enlightened the Saptarishis today they offered to him their prized Kamadenu and Kalpavriksha. The SPH is reviving the temple-based ecosystem, the temple agraharams. The garland of households that surround the temples in every Kailasa, are called Agraharams. These households are the choicest examples living the four pada of Paramashiva’s Agamas. They hold the essence of the lifestyle of the Kailasa Ambiance.

 #Nithyananda #KAILASA #divinegrace #cosmicconsciousness #darshan #Deepam #tiruvannamalai #arunachaleswarartemple #thiruvannamalai #karthigaidheebam #karthigai#thiruvannamalai #karthigaidheebam #karthigai #deepam #annamalaiyar #arunachaleswarar #kodiyetram #live #karthigaideepam #panchamurthy #procession #arunachala #tiruvannamalaideepamfestival2023  #deepam2023livetelecast

[kunancientheritageblr]

🔴LIVE SPH DARSHAN : Day 5 Panchamurty Utsavam LIVE from Nithyananda Jenmabhoomi

Today is the 5th day of the Nithyanandeshwara Paramashiva Brahmotsavam. On this very day, he manifested and enlightened Vashishta and the Saptarishis. On the southern side of Kailaasa, Paramashiva reveals the Srimad Kamika Agama, to all the beings gathered there. Paramashiva reveals to them the Yoga, charya, kirya, and Jnana Pada of Agamas. Thus Paramashiva revealed these and enlightened the Saptarishis today they offered to him their prized Kamadenu and Kalpavriksha. The SPH is reviving the temple-based ecosystem, the temple agraharams. The garland of households that surround the temples in every Kailasa, are called Agraharams. These households are the choicest examples living the four pada of Paramashiva’s Agamas. They hold the essence of the lifestyle of the Kailasa Ambiance.

  #Nithyananda #KAILASA #divinegrace #cosmicconsciousness #darshan #Deepam #tiruvannamalai #arunachaleswarartemple #thiruvannamalai #karthigaidheebam #karthigai#thiruvannamalai #karthigaidheebam #karthigai #deepam #annamalaiyar #arunachaleswarar #kodiyetram #live #karthigaideepam #panchamurthy #procession #arunachala #tiruvannamalaideepamfestival2023  #deepam2023livetelecast

[madsoultraveler]

Arunachalesvara Temple (also called Annamalaiyar Temple) is a Hindu temple dedicated to the deity Shiva, located at the base of Arunachala hill in the town of Thiruvannamalai in Tamil Nadu, India.

[kingmabry]

M.V. Ramanachalam (1921-2003), son of M.S. Venkataraman Iyer, was a boyhood friend of Sri Ramana.

My father Venkataraman was a few years younger to Bhagavan. He and Bhagavan lived in the same house, which was situated close to the Vaigai river, in Madurai. He would join Sri Ramana and his friends in their nocturnal escapades [daring adventures done at night]. After sneaking out in the dead of the night, the boys would go to the river bank and practice ‘chilambam’ (a martial art using long bamboo poles).

Once, when my father returned late at night, my grandfather caught him, tied him to a tree in front of the house and caned him. Sri Ramana was watching this. Later, when my father heard about the young Brahmana Swami dwelling in Virupaksha Cave at Arunachala he paid a visit to him out of curiosity. But the moment he stepped into Bhagavan’s presence he began to shed copious tears. To his amazement, he found nothing there of the former Venkataraman, his playmate. When he was about to leave, Brahmana Swami asked him in a subdued tone, “Is that tree still there in front of your house?”

From then on, my father, who was working in the District Board Office, used to rush to Tiruvannamalai whenever he felt like visiting Bhagavan. At times, he would be accompanied by my mother. At Skandashram, Mother Alagammal, who was very fond of my mother, taught her many songs pregnant with deep spiritual meaning. Later when my mother sang them in front of Bhagavan, he would remark, “Oh! Did Mother teach you all these?”

My father considered Bhagavan the Supreme Eternal. Whenever the topic of Bhagavan was raised or Bhagavan’s name was even mentioned, he would simply shed tears. As he was unable to refrain from weeping in Bhagavan’s presence, Bhagavan gave him the name 'azhugani siddhar' – the one who attains siddhi, that is, liberation, by weeping for God.

I remember visiting the Ashram when I was just five. I had a high fever and was sleeping near the door of Bhagavan’s hall. I felt delirious. Bhagavan would now and then lift his head from the sofa and tell me to go to sleep.

Once, as a boy, while leaving the Ashram, a deep sorrow suddenly overtook me and I began to cry. I refused to go with my mother, telling her that I wanted to stay with Bhagavan. Bhagavan, who was going that way, stopped and told me gently, “Go with your mother now and come back when you are 21.”

My father died in 1939 when I was just 17. After a few months, my mother took us for Bhagavan’s darshan. When she prostrated she began to shed tears. As it was the custom in those days, my mother was not wearing any jewelry. She had her head shaved and covered it with her sari. She was wondering whether Bhagavan would recognize her and asked, “Bhagavan do you recognize me?” He smiled and said, “Why not? Only the makeup has changed (veyshamdhaan maari irukku).”

When 21, as I got posted at a place near Tiruvannamalai, I could go to the Ashram on Sundays and holidays to sit at his feet. Once I took his permission to go to the summit of the hill. There I scraped some Kartikai Deepam residue of soot from a rock and put it on a leaf. I wanted to present it to Bhagavan. When I came down, the sarvadhikari called and shouted, “Where were you? Bhagavan is waiting for you. Go and join him for lunch.”

After lunch, I approached him when attendant Krishnaswami was not there, for he would never allow anyone to approach Bhagavan easily. I took out the Deepam ghee which I had collected from the summit and offered it to him. He pulled my hand closer and took the offered prasad, and with great reverence applied it on his forehead saying, “Are you satisfied now?”

At times my mother used to help Bhagavan in the kitchen. One day she was helping him in grinding. While turning the grinding stone Bhagavan’s head butted against my mother’s head. Immediately Bhagavan rubbed his head and exclaimed, “Ah! Parvatham, is it paining?”

I used to read religious books. Once I read a book that explained Dakshinamurti’s chin mudra. Wonder of wonders, when I entered the hall on the weekend he was explaining chin mudra. The purport of his talk was: “It is just like when you point to God above with your index finger. We then generally point to ourselves using our thumb. Joining of the index finger and thumb is chinmudra, which is symbolically indicative of ‘That thou art’(tatvamsi), the union of jivatma and Paramatma.”

A small book Arunachala Stuti Panchakam had a minor printing mistake. Bhagavan wrote the correct letter on bits of paper and pasted them in each copy of the book.

My mother wrote a letter to Bhagavan complaining that I had refused to consider marriage proposals. When I came to the Ashram next, Bhagavan asked in a serious tone, “Did you see your mother’s letter?” I was stunned by Bhagavan’s disapproving voice and I came away weeping. The sarvadhikari showed me my mother’s letter. Seeing the writing on the wall, not long after that I got married and went to the Ashram with my wife in March 1950. The sarvadhikari permitted us to have Bhagavan’s darshan in the Nirvana Room. As soon as I prostrated, Bhagavan talked to my wife in Malayalam. How he knew that she was from Kerala is still a wonder to me.

- Face to Face

[konmarkimageswords]

Mystical Experience of Ramana Maharshi

Venkataraman Ayyar, later to be known as Ramana Maharshi, was born on December 29, 1879, in the Tamil region of southern India and enjoyed his childhood in a typical middle-class Brahmin family.  He was not particularly scholarly, but he was athletic, with an interest in football, wrestling, and swimming.

As a teenager, he was not specifically drawn to religious literature, but became inexplicably intrigued when, at around the age of sixteen, he heard the name of a holy place called Arunachala in a town called Tiruvannamalai and felt a strong attraction to it. As it turned out, he would spend the rest of his life in that legendary place. Arunachala was the name of a large hill, the focal point of Tiruvannamalai, and a place of pilgrimage for many holy men and devotees.

Around this same time, Venkataraman read a book which contained the stories of the lives of sixty-three Tamil saints, and he was thrilled to learn of the possibility of a life devoted to the pursuit of God. The burning love, faith and renunciation attributed to these storied saints filled him with admiration and inspiration. Thereafter, he began making regular visits to the Meenakshi Temple at Madura, and he began to experience a deep introspective meditation on the meaning of his own existence.

At the age of seventeen, he had a pivotal experience, which much later he described in this way:

“It was about six weeks before I left Madura for good that the great change in my life took place. It was quite sudden. I was sitting alone in a room on the first floor of my uncle’s house. I seldom had any sickness, and on that day, there was nothing wrong with my health, but a sudden violent fear of death overtook me. There was nothing in my state of health to account for it, and I did not try to account for it or to find out whether there was any reason for the fear. I just felt “I am going to die” and began thinking what to do about it.  It did not occur to me to consult a doctor, or my elders or friends; I felt that I had to solve the problem myself, there and then.

The shock of the fear of death drove my mind inwards and I said to myself mentally, without actually framing the words: “Now death has come; what does it mean? What is it that is dying? The body dies.” And I at once dramatized the occurrence of death. I lay with my limbs stretched out stiff as though rigor mortis had set in and imitated a corpse so as to give greater reality to the enquiry. I held my breath and kept my lips tightly closed so that no sound could escape, so that neither the word “I” nor any other word could be uttered. “Well then,” I said to myself, “this body is dead. It will be carried stiff to the burning ground and there burnt and reduced to ashes. But with the death of this body am I dead? Is the body I? It is silent and inert, but I feel the full force of my personality and even the voice of the ‘I’ within me, apart from it. So, I am Spirit transcending the body. The body dies but the Spirit that transcends it cannot be touched by death. That means I am the deathless Spirit.” All this was not dull thought; it flashed through me vividly as living truth which I perceived directly, almost without thought process. “I” was something very real, the only real thing about my present state, and all the conscious activity connected with my body was centered on that “I”. From that moment onwards the “I” or Self focused attention on itself by a powerful fascination. Fear of death had vanished once and for all. Absorption in the Self continued unbroken from that time on.”

Venkataraman then resolved to leave home and take refuge in Tiruvannamalai. And so, at the age of seventeen, he left behind his family and the life he had known up to that time for a destination of which he had only heard, so strong was his conviction, faith, and inner need to devote his life to the pursuit of Self-knowledge! After three days, during which he missed a train connection, and walked many miles, he came at last, on the first of September, to the gates of the great temple at Arunachala. There he sat before the image in the shrine, and dedicated his life anew to the renunciant’s life, the life in quest of God.

After some time, Venkataraman became known to the other monks at Arunachala as Ramana Swami, which would later become “Ramana Maharshi (great rishi, or seer)”.  Often, he was addressed simply as “Bhagavan (Lord)”.  Bhagavan remained in that ashram at Arunachala, giving darshan and answering questions, till the end of his life—which came in 1950.

(Quoted from The History of Mysticism by Swami Abhayananda)

https://imere.org/third-party-story/mystical-experience-of-ramana-maharshi/

https://www.sriramanamaharshi.org/ramana-maharshi/death-experience/

http://www.worldwisdom.com/public/authors/Sri-Ramana-Maharshi.aspx

https://www.shambhala.com/authors/g-n/ramana-maharshi.html

https://www.ramana-maharshi.org/

[kailasainohio]

King Vallala Maharaja of the Hoysala dynasty (the last of the dynasty of Hindu Kings that ruled the kingdom of Tiruvannamalai, South India) was an ardent devotee of Lord Arunachaleswara (Paramashiva as He is known in Tiruvannamalai, the birthplace of the Supreme Pontiff of Hinduism, Bhagavan Nithyananda Paramashivam). He built a huge Eastern-side temple tower in the Arunachaleswarar Temple in Tiruvannamalai in the 14th century. The tower is named after him - as the Vallala Maharaja Gopuram. The King prayed to Lord Arunachaleshwara for an heir and was blessed in return that The Lord Himself would be his son. Keeping His word till date, the Lord performs the final rites for the King as his son would, every year on Masi Makha (the Tamil month Masi when the star Makha ascends in the stellar constellation). The day following the final rites to King Vallala Maharajah, Lord Arunachaleshwara Himself is crowned as the King of the Tiruvannamalai Kingdom, through a historic and grand ceremony at the Arunachaleshwara temple, Periya Naicker shrine. Therefore Lord Arunachaleshwara is not only the religious and spiritual head of Tiruvannamalai but the political head, King also. The ritualistic ceremony comprises the sacred bath - abhishekam - to Arunachaleshwara and a grand flower and jewel decoration adorning Him with the King’s crown and Royal turban. The ceremony is called Magudabhishekam (meaning coronation) and the decoration is called Raja alankaram (Raja - King; Alankaram - decoration). The Supreme Pontiff of Hinduism Bhagavan Sri Nithyananda Paramashivam is the successor of the ancient Samrajyam of Kailasa Paramparagatha Adi Arunachala Sarvajnapeetam. Various scriptures describe this lineage , including the Arunachala Purana, where Paramashiva promises he will be ever present in the form of Arunachala Hill, the Shiva Linga in the Arunachaleshwara temple and as the continuous stream of siddha purushas - the lineage of spiritual rulers from Paramashiva Himself. Bhagavan Ramana Maharishi inherited this lineage of Paramashiva, followed by Bhagavan Ram Surat Kumarfollowed by the SPH. #tiruvannamalai #vallalamaharaja #southindian #kailasa #vallala #tamilhistory — view on Instagram https://ift.tt/Qeid9M1

[living-enlightenment]

"On MahaShivaratri, Paramashiva appeared as the ultimate light, Arunachala, assumed the formless form to lead everyone into Awakening." SPH Nithyananda Paramashivam Celebrate MahaParamashivaratri with the SPH Nithyananda Paramashivam. Read more: https://kailaasa.org/mahaparamashivaratri/ Tiruvannamalai is called Then Kailaayam (South Kailash) because Lord Shiva’s abode is Kailash and He is in the form of Arunachala Hill in Tiruvannamalai. It is the capital of saivism. Tiruvannamalai is one of the Pancha Bhootha Sthalas. In Sanskrit, pancha means five, bhootha means basic element and sthala means sacred place. Each bhootha has an associated Shiva temple which are located in Kanchipuram for Earth element, Thiruvanaikaval for Water element, Tiruvannamalai for Fire element, Kalahasthi for Wind element and finally Chidambaram for Ether (Akash) element. There are four cities giving Moksha (liberation) namely Tiruvarur, Chidambaram, Kasi and Tiruvannamalai. The following Sanskrit sloka (verse) beautifully explains this: Darshanaath-aprasi-dasi Jananath-kamala-laye | Kaasyandu-maranan-mukti Smaranath-arunachale || The meaning of the sloka: One gets liberated if they get the darshan of Chidambara Rahasya or born in Tiruvarur or die in Kasi. All these three may not be possible for everyone but one gets liberated with a mere thought of Arunachala. Such is the greatness of Tiruvannamalai. Humanity is truly blessed to have innumerable enlightened masters from #tiruvannamalai 🙏🏽🌷 including the #avatar Kailasa’s SPH JGM HDH Bhagavan Sri Nithyananda Paramashivam @srinithyananda #mountkailash #kasi #moksha #shiva #enlightenment #liberated #muruga #ramanamaharshi #arunachalam #arunachala #kailasa #nithyananda #bhagavan #consciousness #harharmahadev (at San Diego, California) https://www.instagram.com/p/CnMr1ubLCzq/?igshid=NGJjMDIxMWI=

[shinymoonbird]

The 124th Anniversary of the Advent of Bhagavan Sri Ramana Maharshi at Sri Arunachala 

Advent: Sept 1st - Annual celebration of Sri Bhagavan’s arrival at Arunachala on this day in 1896.

🕉️  

The Call Of Arunachala Journey Home

On August 29th 1896,  while working on a grammar assignment, Venkataraman suddenly realized the futility of it all, pushed the papers away and sitting cross legged entered into deep meditation. His brother Nagaswami who was observing him, remarked caustically, “What use is all this to such a one?” Recognizing the truth of his brother’s criticism, Venkataraman resolved to secretly leave home. He got up and left the house, making the excuse that he had to return to school. His brother gave him five rupees to pay his college fees, thus unknowingly providing funds for the journey. Venkataraman kept three rupees and left the remaining two rupees with the following parting note:

I have in search of my father and in obedience to His command started from here. This is only embarking on a virtuous enterprise. Therefore none need grieve over this affair. To trace this out no money need be spent. Your college fee has not yet been paid.  Rupees two are enclosed herewith. Thus__________

It was the morning of September 1st 1896, three days after leaving home, that Venkataraman arrived at Tiruvannamalai station. With quick steps his heart throbbing with joy, he hastened straight to the great temple. In mute sign of welcome, the gates of the three high compound walls and all the doors, even that of the inner shrine, stood open. There was no one else inside, so he entered the inner shrine alone and stood overcome before His father Arunachala.

“I have come at your call, Lord. Accept me and do with me as you will.”

🕉️  

Source of the Image: Arunachala Ashrama, NY

[garudatravels]

Chennai to Tiruvannamalai: A Journey of the Soul

Taking a spiritual journey that starts from Chennai to Tiruvannamalai

Imagine a scenario where you are running away from the stresses and strains of living in Chennai city by going to the tranquil hills at Tiruvannamalai. With Garuda Travels, such an escape to the spiritual retreat has always remained more about life transformation than just being a touristic affair.

Garuda Travels - Why Choose Us?

If you are travelling from Chennai toward Tiruvannamalai with Garuda Travels, every step of your journey will be filled with enlightenment and significance. Our transportation service is more than just a mode of getting to destination; we help you discover new cultures through spiritual exploration at the same time. To make sure that every trip is unique and unforgettable, we provide expert guides in addition to comfortable cars, as well as highly individualized services.

An Easy Trip to Holy Land

Your trip suddenly begins with sights all around you changing from cities to farms and then finally stopping on the foot of magnificent Arunachala Hill. Under such conditions it is time for you to discover this place only known for its religious practices that have lasted for centuries – the name is Tiruvannamalai with its stones.

An Observe on Arunachala Temple That Is Divine

The center point within Tiruvannamalai is Arunachala Temple which still holds millennia-old ceremonies. Garuda Travels’ qualified guides will enlighten us about these temples’ significance over time besides their pixelated renditions regarding deities enlivening them . It’s almost as if deities often walk through it: one could feel their presence every step taken during rituals performed here by visitors who often entreat glories occasionally leaving tears behind themselves.Experience the Local Culture and Spirituality.

Discover the Spirituality and Culture of the Land

This town has temples and ashrams; however it would be inaccurate to say that these define Tiruvannamalai as a place of worship. Weaving across its glowing streets, you can meet skilled artisans and enjoy delicious traditional food. A sacred ritual performed by locals and pilgrims alike is to walk round Arunachala Hill, also referred to as Girivalam.

Start Your Spiritual Journey Now! Take advantage of this opportunity for an enriching spiritual expedition. Make a reservation for Garuda Travel’s Chennai-Tiruvannamalai tour right away so that you can learn about yourself spiritually! Call us now for your reservation!