#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

[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.

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

Why Choose Garuda Travels?

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

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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]

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[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.

[nurtureoneslife]

*** Deham Naham Koham Sohum ***

*** Deham Naham Koham Sohum ***

Once G.V. Subbaramaiah, had brought his two young daughters, Lalita and Indra, to the Asramam. The younger one Indra,who was hardly 5 years old was quite mischievous. In the Hall, some devotees at that time were asking Bhagavan Ramana, how to remain still [to remain Summa], amidst various work in the world.

Bhagavan Ramana said that it is all in the mind. If the mind could be quelled and made to stay in the Self, within, any amount of work could be done, without desire and doer-ship.

Meantime, Indra, was moving here and there in the Hall.She was pulling out books, Bhagavan Ramana's stick, alms-bowl, the time-piece near the sofa etc.,

Bhagavan Ramana asked: "Amma, what are you doing?"

Indra replied: " I am not doing anything.

I am remaining Summa.( I am still)"

Everyone laughed.

Bhagavan Ramana also laughed and said:

"See, this is how the worldly work should be performed !,

She is doing some work there but she says I am still.

This is the essence of atma vichara( Self enquiry).

One can do any work and still be still in mind.

During the same trip, one day Indra took out a Sanskrit book and was seeing it. She only understands Telugu. So she went to Bhagavan Ramana, with a line shown by her from the book and asked what it was.

It read: Deham Naham Koham Soham.

Bhagavan Sri Ramana called her near and read out the line and started explaining.

Deham Naham. "Amma! You are wearing the skirt.

Is it You?

You are wearing nice golden bangles.

Is it You?

The child said: No, they are not I.

They are only mine.

Bhagavan further said:

Amma ! Like these, even this body is not You.

It may be your for some time.

Then, Koham, Who am I?

Soham, I am Siva. Soham shivoham, I am the Heart!

The child was very seriously listening to Bhagavan Sri Ramana's words. She repeated the words and Bhagavan Ramana told her to remember this line always.

Viswanatha Swami, who was listening to all these curious exchanges between Indra and Bhagavan Ramana, asked Him: "What can she understand?"

Bhagavan Ramana replied Viswanatha Swami:

"Oh! Is is known only by understanding?

You have understood everything.

Have you known It?"

Viswanatha Swami kept mum.

On the day of leaving,

Indra said to Bhagavan Ramana :

"Thatha! I shall always say this and remember this.

Deham Naham, Koham, Soham."

Bhagavan Ramana said: "That is good,that is sufficient."

The girl and her father left for Andhra.

In two months, Indra took seriously ill and saying Deham Naham, Koham, Soham,

she left the body and

merged with Pure Space !

G.V.S. constructed a small samadhi for her at the backyard of his house.

Many cannot see Him Only some can see Him.

When G.V.S. informed about the demise of Indira and what he had done, Bhagavan Sri Ramana approved his step.

A few are called

And a fewer are chosen.

Arunachala Siva.

[kingmabry]

N. Balarama Reddy

- Matthew Greenblatt

“Once in a way a man of extraordinary spiritual caliber makes his appearance in this world and leaves an indelible impression on the mind of humanity. Such a one was Ramana Maharshi. Ramana taught both through silence and speech. His silence was so powerful as to silence the mind of the seeker with right receptivity. When he used speech for instruction, the effect could be Socratic.”

—N. Balarama Reddy

When my wife and I first met Balarama Reddy on a visit to India in 1979-1981 he was in his late seventies, with the energy and vitality of a person half his age. There was a lilt in his walk and a regal air about him; keeping up with him during early evening walks was always a challenge. Balarama lived in a simple, austere room along the northern part of Sri Ramanasramam, the Ashram of Ramana Maharshi in Tiruvannamalai, South India. He would almost always keep to himself but would “hold court” for the few that had an opportunity to move more closely with him.

Balarama spent most of the year at Ramanasramam, leaving only during the hot summer months. Wherever he lived his routine was always the same: he would rise at 2:30 a.m. each morning and drink a cup of coffee prepared the night before, kept warm in an old thermos. The balance of the morning hours would be spent sitting on his bed, absorbed in meditation until daybreak. After breakfast he would read, attend to correspondence, and take a brisk walk. After lunch and the proverbial post-lunch Indian siesta, it would be time for tiffin—the traditional late-afternoon snack and coffee. Toward the end of the siesta period, a man would often come to our room with a note from Balarama, inviting us to join him for tiffin. It was during these afternoon meetings that Balarama would open his heart and talk about spiritual life and his long association with Ramana Maharshi.

As a young man he had studied for a law degree at a major university in the city of Benares. However, once he understood that his real calling in life was to realize his true nature, he simply walked out of the university, shortly before taking his final exams. After living with Sadhu Vaswani, a well-known Indian saint, he settled at the Ashram of Sri Aurobindo. It was at Sri Aurobindo’s ashram that Balarama came to learn of the great sage Ramana Maharshi. After visiting the Maharshi on several occasions, he felt that this is where he should spend the rest of his life.

When Balaram spoke of Ramana his face would light up. But more than words, he had the special ability to bring the presence of the great sage to the conversation. Those who listened to his stories were able to feel the tangible peace that permeated the Maharshi’s presence.

In the late evenings, when we would be at the end of a long walk, he would often find a quiet place to sit and would become quietly absorbed. Meditating with him at these times lifted one beyond the mind and body to that awareness which simply is. Once, on an afternoon walk, we sat on boulders facing the sacred hill Arunachala, and he spoke about the environs of this special hill. “The town of Tiruvannamalai had always been a religious center” he said, “but because of Ramana Maharshi, it is now a spiritual center. His presence is felt everywhere. In other places power is quick to enter the seeker, bringing many experiences through the mind. Here, Ramana’s path is through the heart and one’s experience comes slowly, but the benefits are permanent. For us time is bound in our own preconceptions; for Ramana it was a speck in eternity.”

He was very clear that the goal of life was Self-knowledge and that we need only realize what we already are. His outlook was very eclectic and he recognized the same truth in all authentic teachings, drawing on them and making them his own. One day we were walking down the road and he began to describe the great contribution of Jesus as a spiritual teacher. He became quite animated and was completely absorbed in the moment with Christ and his disciples. As he raised his hands exclaiming the truth of Jesus’ words, I had to quickly reach out and grab him from the path of an oncoming bus.

We had the opportunity to travel with him on many occasions and wherever we went in South India, admirers would learn about his presence in town and join in the afternoon tiffin. Balarama’s mother tongue was Telugu but he spoke excellent English, Tamil, and Sanskrit as well. He was a scholar in the true sense of the term and would read classic Hindu texts in their original languages. An appropriate quote from the vast array of scriptures was never far from his lips when making a point or conveying an idea. While he was an avid reader, he always encouraged people to learn who they truly are and not rely on second-hand knowledge. It was this great mind and simple heart that allowed him to “see” the essence of things.

He once had a long philosophical dialogue, in Sanskrit, with the current senior Acharya (Spiritual head) of the Kanchi Mutt (monastic center), in South India. Yet with all this great learning, he was intrinsically a very simple man. When people began to articulate and discuss the nuances of meditation or self-enquiry, he would often say, “This is nothing new. Socrates said it long ago, simply ‘know thyself’.”

While Balarama Reddy dedicated his life to the path of self-enquiry, he could appreciate and understand those whose path was divine love and devotion. When the great English mystic Krishna Prem (Ronald Nixon) came to visit Ramana Maharshi, the Maharshi asked Balarama to personally escort Krishna Prem on his tour of South India. Balarama was impressed with Krishna Prem’s deep devotion to God, which manifested outwardly in his life as a traditional Vaishnaivite Hindu monk.

Balarama often spoke about the essence of love, especially as embodied in Ramana Maharshi. “The love of Ramana was unmistakable. Even if one were to sit in the hall and be totally unnoticed for weeks together, one would leave feeling this great love.”

We had an opportunity to experience the expression of this love when I needed to take up professional work for a while and would be leaving the Ashram. Balarama accompanied my wife and me to Bangalore, and like a loving father took us from shop to shop, purchasing saris, pants, and shirts for our use. He became so filled with childlike enthusiasm while shopping that he had the salesperson literally pulling down piles of goods—to make sure we had enough items to choose from. We heard later from a friend that this simple, loving act was quite unusual since he rarely stepped into a shop to buy anything.

He would often say that Ramana Maharshi was a phenomenon, and that the power and grace of his presence had just begun to be released: “Ramana is the phenomena of the age. He cannot be compared, as one cannot compare the ocean or the sky. The Maharshi had the unique ability to instill in one a sense of self-confidence concerning one’s ability to become fully awakened. He would say, ‘why do you say it is difficult; you can realize at any moment?’ His words were not the words of a mere man —they actually transformed lives. When the Maharshi was alive, those around him would say ���Bhagavan is in the hall,’ or ‘he is taking his walk’ or ‘he is in the kitchen.’ Now, his presence is everywhere, not limited to a specific location.”

Balarama’s childlike nature included a deep sense of gratitude for even the smallest favor done for him. Once, we brought him a small gas stove to help him heat up milk and coffee when he awoke at 2:30 each morning. It was a very simple act but his reaction was quite astonishing. For days we heard about the amazing qualities of the stove, how it had made his milk warming so effortless and so on. It made a lasting impression on me, since we take for granted most things that happen in our lives.

Balarama never made any claims about himself and avoided company as far as possible. He never spoke about himself being a disciple and, in fact, emphasized that Ramana himself often said he had no disciples. He was amused by those who made claims to have had “special experience” or ideas of “successorship,” and he encouraged us to check them out for ourselves. Yet there are several people who spent many years in association with the Maharshi and seemed to imbibe a grace—a fragrance which would emanate from them. Balarama Reddy was one of these people. He passed away as naturally as he had lived; in a quiet, almost invisible manner. There is much to be learned by observing the lives of such people who contribute to the legacy of authentic living, by their firm abidance in God or the Self at all times.

What is most memorable was his steadfastness to Truth. His was an ironclad determination and the complete conviction that he was not the body but the eternal witness to all phenomena. He was fortunate that financial circumstances allowed him to live a hermit’s life, without undue cares, responsibilities, or pressure, in close proximity to one of the great sages of this century. Yet it doesn’t mean we have to live in a forest hermitage to experience this awareness. Balarama was very clear that the Self is not limited or bound by time or space, and we can awaken to it in whatever circumstances we happen to be. One of the last things I remember Balarama telling us was, “Is this (the Maharshi’s) presence for a lifetime only? When devotees pleaded with him during his illness that he should not leave them he answered: ‘Where can I go?’ As I recall these words now, 30 years later, it remains as vivid as the moment they were spoken. Ramana did not ask anyone to do anything, he simply wanted us just TO BE.”

Balarama Reddy used to often remind us that to be what we are requires no external activity and is always available regardless of outer circumstances. He shunned teachers and gurus who would impose their will on another and he believed in experience rather than blind devotion. Balarama Reddy never wrote publicly about Ramana Maharshi. One day I asked him why he didn’t share the reminiscences of his close association with this great sage. He was silent for a long time. Then he lifted his head, looked directly into my eyes, and with a great intensity said, “There is already so much written about it. I don’t have much to add. The ego is so sly that I don’t want to even give it a chance to raise its head. It may project that I was privileged to experience these events. It is not the events that are important; it is each one’s experience of Truth. The essence of Ramana’s life and teachings is experiencing Truth—it is that simple.”

A Pilgrimage to Tirupathi

During the hot summer months Balarama would leave Tiruvannamalai, to spend time in cooler, elevated cities. On two occasions, Balarama invited us to spend the weekend with him at Tirupathi, in the state of Andrah Pradesh. Tirupathi is probably one of the most famous places of pilgrimage in India. The ancient Venkataeswara (Vishnu) Temple is built high atop a mountain at the edge of town. These sacred hills, known as the Tirumala hills, attract pilgrims from all over India.

Arriving at Balarama’s hotel room in Tirupathi, he gave us the name of a person to meet for arranging a room at the top of the hill. After he dropped us at the bus station, we were privileged to take an infamous “wild bus ride” courtesy of the Indian bus drivers who seem to relish living life on the edge. Rounding hairpin turns at breakneck speeds, these drivers delight in meeting oncoming buses head-on, only to swerve off the road at the last minute. While we were praying to simply reach the top, the other passengers happily cheered our driver on.

Settling into a small room in the vicinity of the temple, we found ourselves transported into another time and realm. The sounds of prayer bells and chanting filtered through the mist-shrouded air, and from wherever one stood the top of the temple tower hovered in sight. All around the perimeter of the temple was a pedestrian road where Mutts (monasteries) representing many of the major religious groups of Hinduism were located.

The next day Balarama joined us and took us on a tour. We had never seen him so excited. Steeped in the Advaitic (non-dualistic) tradition and a brilliant scholar in Vedantic lore, he became like a child, almost ecstatic, and his heart opened in a special way. As we rounded the corner to the Temple steps we began to see hundreds of pilgrims lining up in long queues around the Temple’s outer periphery. Balarama stopped and, almost moved to tears, began telling us about the pilgrims who had waited almost a lifetime for a chance to stand in these queues—often up to twelve hours at a time. The thought of making this pilgrimage had sustained them through their difficult days and they had sacrificed much to spend a few moments walking through the halls of this temple. He asked us specifically to notice the joy on the faces of these simple folk. We stood there transfixed, watching people whom most would refer to as “downtrodden.” But these were not downtrodden people at all—for they were rich; rich in faith, rich in love, and filled with a genuine sense of happiness and gratitude for the fulfillment of their dream.

After this experience, life in India was never quite the same.

[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

[sanathanadharmasblog]

KAAL BHAIRAV, AN INSIGHT.

Lord Bhairav or Kaal Bhairav, is a fierce incarnation of Lord Shiva. The term Bhairava means “Terrific”. He is often depicted with frowning, angry eyes and sharp, tiger’s teeth and flaming hair, stark naked except for garlands of skulls and a coiled snake about his neck.

In his four hands he carries a noose, trident, drum, and skull. He is often shown accompanied by a dog. Lord bhairav’s worship is very useful to win over your enemies, success and all materialistic comforts. He guards the Lord Shiva temple, due to which He is called “Kotwal” also.

Batuk Bharav is the most worshipped form of Bhairav in tantra.

भय का हरण करे, वह भैरव – भयहरणं च भैरव:।

Lord Bhairav protects, removes all obstacles, cleans the soul with his sheer intensity and makes things favourable for a sadhak. He is one of the most feared deities, but actually, he is one of the most rewarding.The vahana (vehicle) of Lord Bhairava is the dog. Dogs (particularly black dogs) were often considered the most appropriate form of sacrifice to Bhairava, and he is sometimes shown as holding a severed human head, with a dog waiting at one side, in order to catch the blood from the head. Feeding and taking care of dogs is another way of showing our devotion to Lord Bhairava.

Once Brahma insulted Lord Shiva and his fifth head teasingly laughed at Lord Shiva. From Lord Shiva came out the Kalabhairava (Black Bhairava) who tore off the fifth head of Lord Brahma. On the entreaties of Lord Vishnu, Shiva pardoned Lord Brahma. But the sin of beheading Lord Brahma followed Kalabhairava everywhere. Also the head of Brahma stuck to him.

To keep away the sin and punishment which were chasing him, Kalabhairava entered the city of Benaras ( now Varanasi). The sin could not enter the city. A pilgrimage to Kasi (Benares) is not supposed to be complete without visiting the temple of Kalabhairava.

Lord Bhairava is also known as Kshetrapalaka, the guardian of the temple. In honor of this, keys to the temple are ceremonially submitted to Lord Bhairava at temple closing time and are received from him at opening time. Lord Bhairava is also the guardian of travellers.

There’s a shrine for Lord Kaal Bhairava in most Shiva temples. The Bhairava shrine in the Arunachala temple is very special. The Kaal Bhairava temple in Kashi (Varanasi) & Ujjain is a must see for Bhairava devotees.

1 Hindusim : Why Worship Bhairavnath

Bhairava, sometimes known as Kala Bhairava, is a Hindu deity, a fierce manifestation of Shiva associated with annihilation. He is often depicted with frowning, angry eyes and sharp, tiger's teeth and flaming hair; stark naked except for garlands of skulls and a coiled snake about his neck.

2 Imortance Across World

In his four hands he carries a noose, trident, drum, and skull. He is often shown accompanied by a dog. He originated in Hindu mythology and is sacred to Hindus, Buddhists and Jains alike. He is worshipped in Nepal, Rajasthan, Karnataka, Tamil Nadu and Uttarakhand.

3 Legends

The origin of Bhairava can be traced to a conversation between Brahma and Vishnu recounted in the Shiv Mahapuran, in which Vishnu inquired of Brahma, "Who is the supreme creator of the Universe?". And arrogantly, Brahma told Vishnu to worship him as Supreme Creator.

4 Brahma versus Shiva

One day Brahma thought, "I have five heads, Shiva also has five heads. I can do everything that Shiva does and therefore I am Shiva". Brahma had become a little egotistic. Not only had he became egotistic, he started to forge the work of Shiva. Brahma started interfering in what Shiva was supposed to do.

5 Shiva’s Role

A furious Mahadeva (Shiva) threw a small nail from His finger, which assumed the form of Kala Bhairava, and casually went to cut the fifth head of Brahma. Brahma Kapala in the hands of Kala Bhairava symbolizes destruction of Brahma’s ego.

6 Temples of Bhairava

In the form of the Kaala Bhairava, Shiva is said to be guarding each of these Shaktipeeths. Each Shaktipeeth temple is accompanied by a temple dedicated to Bhairava.

7 Shri Kaal Bhairav in Ujjain

You may find it astonishing and unbelievable but there is a temple of Shri Kaal Bhairav in Ujjain city in Madhya Pradesh State of India where liqueur is offered as ‘chadhava’ (offerings).

8 Hundreds of Followers

This is one of the most active and happening temple in the Ujjain city. Daily, hundreds of people come over here with faith and reverence to offer Liquor to the God.

9You will have to see this to believe this

The interesting thing about this temple is that the God is offered liquor unlike other temples to invoke divine blessings. Small and big liquor bottles and other puja items are available outside the temple and devotees buy it and offer to god.

10The ritual

This temple ritual starts with the devotee buying a bottle of wine or hard liquor like rum or whisky and presenting to the deity. The bottle is handed over to the priest along with other puja material. The priest opens the bottle and put half of the contents into a shallow plate which is placed near the mouth of the idol . Slowly, the liqueur level starts going down and the Priest takes back the plate when all the liquor is finished. The contents of the plate disappears in front of your eyes. It may sound unbelievable, but it is true……

11Parsadam

The left over in the bottle is given back as prasad to the pilgrims. It is a wonder, where does the alcohol gulped by the lord goes. Probably, this is the only God, to whom alcohol is offered in the temple. The flowers and other pooja items are also offered.

12 Hundreds of Bottles

Hundreds of bottles are devoted to the deity in a day on festive seasons. No one knows where does this hundreds of bottles of liquor goes but it has been happening since ages, as this temple is hundreds of years old.

13 Shipra River

The worship of the eight Bhairavas is a part of Shaivite tradition worship and the chief among them is Kaal Bhairava. This temple is believed to have been built by King Bhadresen in older times on the banks of the Shipra River.

14 Avanti Khanda

There is mention of a Kaal Bhairva temple in the Avanti Khanda of the Skanda Purana also, which is a text thousands of years old. Worship of Kaal Bhairava is believed to have been a part of the Kapalika and Aghora sects in Indian practiced religion.

15 Malwa Style

City of Ujjain has been a prominent centre of these two sects. Beautiful paintings in the Malwa style of Indian Tradition once decorated the temple walls, some traces of which are visible still today in the Temple.

16 Mircale?

What would you say about this type of Miracle where god’s idol drinks what you offer him? May be God wants to show his presence in the world where Tipplers are on the rise and to have faith in God among all those people who are very very fond of Liquor .

Curtesy Speaking Tree.

[hinducosmos]

Arunachalesvara Temple, Thiruvannamalai, Tamil Nadu 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. (via Instagram: Indo Asia Tours - Brasil)

[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!

[greenworldindia]

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