#The Call of Arunachala

[shinymoonbird]

"Ramana Maharshi's Forty Verses on What Is"

🕉️ 🔱  Om Namo Bhagavate Sri Arunachala Ramanaya   🔱 🕉️

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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

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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.

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

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

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[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.

[kingmabry]

He was a very young man in his early twenties, yet Sri Ramana Maharshi had a peaceful countenance and radiant eyes of a sage.

Arunachala Aksharamanamalai

The title of the lyric poem, Arunachala Aksharamanamalai, means "the bridal garland of letters for Arunachala".

Mana Malai is the wedding-garland which symbolises the union of the bride with the bridegroom. It also means sweet-scented garland.

Aksharamanamalai may also mean "the garland that serves as the insignia of marriage with the undecaying (akshara) Lord".

The phrase contains the name of Bhagavan Sri Ramana too — aksharamana. It is significant that the hymn is composed of 108 verses — a number that is supremely sacred.

Of the hymns on Arunachala composed by Sri Ramana, the Arunachala Aksharamanamalai was the earliest. The very name Arunachala had fascinated Sri Ramana right from his childhood. It was in search of Arunachala that he had left his home as a lad of seventeen. In the note that he left behind, he had stated that he was going in quest of his Father, and that no one need go after him.

After arriving at Tiruvannamalai, he stayed there till the end of his earthly life. To him, Arunachala was no mere hill. It is the visible symbol of the Absolute Spirit.

He found no contradiction between his Advaita experience and devotion to Arunachala. In fact, there can be no opposition between jnana and bhakti at the highest level. That view which holds that there is no place in Advaita for either God or devotion is clearly mistaken. There is an old Sanskrit verse which says that it is by the grace of God that even the inclination towards Advaita comes to a few. What is called God in the language of religion and mysticism is the same as the Absolute of Advaita. In bridal mysticism, the devotee considers himself to be the bride of God. He employs the intimate language of love in conversing with his Lord. All the processes connected with carnal love are observed to take place between the devotee-soul and the bridegroom, except the carnality. The devotee pines for, cringes, cajoles, chides and quarrels with the Beloved. There are courtship, union, separation, and reunion. In that phase of mysticism which is known as bridal mysticism, the mystic revels in the love-play with the Divine. The culmination of this sadhana, however, is the Realisation of non-duality. Love is never satisfied so long as the dualistic consciousness lasts. Where twoness is, there is no true love. Love is oneness; ananda is Advaita; the Atman is rasa. In Sri Ramana’s love-litany we have this clearly taught. Even in the first verse of the hymn, he speaks of the ‘I am Arunachala’ experience. When love matures and realises itself, there is nothing but Arunachala. Arunachala is all; all is Arunachala. This is the plenary experience which is Advaita.

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[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!

[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.

[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/

[shinymoonbird]

Karthikai Maha Deepam – 2022 - Sri Ramanasramam

ॐ

Sri Aruṇacala Tattuvam, ‘The Tattva [Truth, Reality or Signification] of Arunachala’

Oneself, the heart, the centre, which surges when intellect and ego suffer anguish, is the actual truth of Aṇṇamalai, which shone between Brahma and Viṣhṇu when pride was dispersed, not knowing to reach.

Explanatory paraphrase: 

The actual truth of Aṇṇamalai [Aruṇachala], which shone forth as a column of light between Brahma and Viṣhṇu when their pride was dispersed [or destroyed] because of their not knowing [or being able] to reach its top or bottom, is oneself, the heart, the centre, which surges [or is exalted] when intellect and ego suffer anguish [despairing because of their not being able to know their real nature, and thereby becoming willing to surrender and subside].

Note : On the day of Deepa - Darsana (the day in November - December when a sacred light is lit on the top of Arunachala) on 24-11-1931 Sri Muruganar composed the above verse and gave it to Sri Bhagavan entreating him to compose another verse explaining the significance of seeing the light (Deepa darsana). Sri Bhagavan then graciously composed the following verse in the same metre.

ॐ

Dipa-Darsana Tattuvam, ‘The Tattva of Seeing Deepam’

Giving up the awareness ‘this body alone is I’, that mind abiding only in the heart by self-attentiveness, seeing the non-dual real light of ‘I’ is the actual truth of seeing the light of Aṇṇamalai, which is called the centre of the world.

Explanatory paraphrase: 

The actual truth of seeing the light on Aṇṇamalai, which is called the centre of the world, is seeing the non-dual real light of ‘I’ by giving up the mati [mind, notion, sense or false awareness] ‘this body alone is I’, and by that buddhi [mind, intellect or dehatma-buddhi, the false awareness that a body is oneself] abiding only in the heart by aha-nokku [inward look, ‘I’-ward look, looking at ‘I’ or self-attentiveness].

ॐ

- Sri Bhagavan Ramana Maharshi - Sri Arunachala Mahatmyam: Deepa Darshana Tattvam  pg. 7-8-9

Source: Video of 28.11.2020:  Michael James discusses Aruṇācala Tattuvam and Dīpa-Darśaṉa Tattuvam  

ॐ

[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=

[kingmabry]

Walk on Samudram Lake with Bhagavan

Regular readers of Arunachala Grace will have noticed how often I write about the Samudram Eri, which is located almost directly south of the reclining aspect of Arunachala. For me this is one of the most beautiful and inspirational places at Arunachala. Below is an evocative narrative of a Ramana devotee describing his visit to the flooded Samudram Eri with Sri Ramana and teachings that were given by the Sage at that time.

"The Samudram Lake at the foot of Arunachalam and near Sri Ramanasramam is a very extensive one, the summer rains nor the winter monsoon in Tiruvannamalai rarely fill up this tank except once in a way when it overflows.

Thus it overflowed once long ago. The sight of it was very grand and the overflow at the outlet was as wide as a river. The tank really seemed a sea (Samudram). Bhagavan told us that it was called “Samudram” because a certain local ruler had this tank constructed as a miniature sea to give an idea to his Queen of what a sea would look like; for she had never seen one and she a carrying queen now desired to.

The overflow of the Samudram Tank in Tiruvannamalai is such a rare event and people thronged to see the sight. Afterwards they came to Bhagavan and talked about it.

One morning after breakfast the devotees in the hall expressed to Bhagavan a desire to visit the Samudram. Bhagavan was human enough to accept the suggestion and all of us went for a stroll to see it. The tank bund is over two miles long and we walked from the Asramam to the tank about a mile and then the whole distance of the bund. The presence of Bhagavan and his words were more interesting to us than the brimming tank and the grand view of the lake at the foot of the holy Arunachalam. Bhagavan talked of many things, of which I remember, at this distance of time, only two topics of interest.

At one place, Bhagavan pointed out a palmyra tree which had decayed at the grip and embrace of a parasite banyan tree. Some bird had dropped the seed of the banyan into the palmyra and as the banyan began its growth the palmyra got stuck, and cloven and stunted in its growth. Drawing our attention to this phenomenon, Bhagavan remarked that is just the effect of the look of Grace of the Jnani. One look into a soul and the whole tree of vasanas gathered through cycles of births is burnt down and decays.

Then the reality of the Atman is experienced. In the analogy, the tree of vasanas is the palmyra and the look of the Guru, (the seed of Grace) is the banyan. Thus Bhagavan explained to us the effect of contact with a Mahapurusha. The Supreme Jnana that is obtained by the touch of the Satpurusha, can never be obtained by the study of any number of scriptures or by any store of punya karma (virtuous deeds) or by other sadhanas. Then when we were actually at the outlet of the overflow at the end of the lake, we all marvelled at the width of it which was as wide as a river. We stayed there for sometime and then returned.

On the return walk, we happened to pass the sluice, at the middle of the bund. Pointing to it Bhagavan remarked, “look at this small outlet as opposed to the big one at the end. But for this small hole through which trickle the stream of water, the huge contents of the lake would not be helpful to the vegetation. If the bund breaks it would be a regular deluge and the entire crops would be destroyed. Only if served, properly regulated through this sluice, are the plants helped to growth. So too, is the Brahmic Consciousness. Unless the Bliss of this consciousness is gifted through the grace of the Guru, in seasoned outlets, the soul cannot be helped to vasanakshaya (the destruction of the tendencies of the mental mode); for in this process, the Atman abiding as such in its oneness with the Brahman, is established in the Astipada (the state of being) of the Guru. Holding on to its aspect of sat-chit the work of vasanakshaya proceeds as and when the thought forms arise to propel the mind into action i.e. in its rajasic nature. This work of vasanakshaya becomes possible only in the proximity of the Guru.

Hence the Guru himself is like the sluice and irrigates the souls with the grace out of His kripasamudram needed for the abidance as the Atman and doing the vasanakshaya. Whereas, if the bund is broken the full force of the whole lake rushes through sweeping everything before it. This resembles a sadhaka receiving the full force of Brahmic Consciousness without the intervening and mitigating grace of the Guru’s sluice and so physically dies without the benefit of effecting the destruction of the vasanas."

[T.K. Sundaresa Iyer--Call Divine April 1, 1958]

- photograph taken about 10 years ago of flooded Samudram Eri

- Samudram Eri (bund on right) during Sri Ramana's time

Article courtesy: Ramana Hridayam, Facebook

[greenworldindia]

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[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.