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1476#1476 - Saturday, June 28, 2003

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  • Jerry Katz
    Jun 29 8:34 PM
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      Mt. Arunachala
       

       
      #1476 - Saturday, June 28, 2003 - Editor: Jerry
       

       
      R. K. Shankar
      I Am list

      Recent verses translated from

      Atma Bodham Gracefully Granted by Bhagawan Sri Ramana - A Tamil Rendition of Bhagawan Adi Shankara's Sanskrit Text
      http://nonduality.com/shankr10.htm

      Verse 57:
      Edhazhivil lAdha dhedaiyandRen RandRendRE
      vEdha mudivu viLakkidum - yAdhond
      RakaNdavin bAgi yamarumadhu thAnE
      thigazhum biraman theLi.

      Transliteration

      " 1) That(!) which not having destruction,
      2) that which the Vedic conclusion explains only as 'not this, not
      this',
      3) that which one abides becoming the vast bliss,
      4) that is the self-shining Brahman."
      know thus.

      ---

      Verse 58:
      akaNda sukhamaya vAnmAvi laRpa
      sugaththai yaduththE surarAyth - thigazhum
      pirmAdhi yEnOr piRanguvarin butRuth
      tharAthara mAgath thari.       

      Transliteration

      " 1)    In the unbroken Self full of bliss,
         2)   adjoining 'short-lived mortal' joy,
         3)   those 'others beginning from Brahma' abiding as celestials,
         4)   will shine attaining joy as a clan,"
      thus hold within." 


      Excerpt from Bhagavan Ramana 
      by T. M. P. MAHADEVAN, M. A., Ph.D.
      http://nonduality.com/ramana2.htm

      Ramana's first Western devotee was F. H. Humphrys. He came to
      India in 1911 to take up a post in the Police service at
      Vellore. Given to the practice of occultism, he was in search
      of a Mahatma. He was introduced to Ganapati Sastri by his
      Telugu tutor; and Sastri took him to Ramana. The Englishman
      was greatly impressed. Writing about his first visit to the
      sage in the International Psychic Gazette, he said : 'On
      reaching the cave we sat before him, at his feet, and said
      nothing. We sat thus for a long time and I felt lifted out of
      myself. For half an hour I looked into the Maharshi's eyes,
      which never changed their expression of deep contemplation....
      The Maharshi is a man beyond description in his expression of
      dignity, gentleness, self-control and calm strength of
      conviction.' Humphry's ideas of spirituality changed for the
      better as a result of the contact with Ramana. He repeated his
      visits to the sage. He recorded his impressions in his letters
      to a friend in England which were published in the Gazette
      mentioned above. In one of them he wrote, 'You can imagine
      nothing more beautiful than his smile.' And again, 'It is
      strange what a change it makes in one to have been in his
      Presence!'

      It was not all good people that went to the Asrama. Sometimes
      bad ones turned up also - even bad sadhus. Twice in the year
      1924 thieves broke into the Asrama in quest of loot. On the
      second of these occasions they even beat the Maharshi, finding
      that there was very little for them to take. When one of the
      devotees sought the sage's permission to punish the thieves,
      the sage forbade him, saying : "They have their dharma, we
      have ours. It is for us to bear and forbear. Let us not
      interfere with them." When one of the thieves gave him a blow
      on the left thigh, he told him : "If you are not satisfied you
      can strike the other leg also." After the thieves had left, a
      devotee enquired about the beating. The sage remarked, "I also
      have received some puja," punning on the word which means
      'worship' but is also used to mean 'blows'.

      The spirit of harmlessness that permeated the sage and his
      environs made even animals and birds make friends with him. He
      showed them the same consideration that he did to the humans
      that went to him. When he referred to any of them, he used the
      form 'he' or 'she' and not 'it'. Birds and squirrels built
      their nests around him. Cows, dogs and monkeys found asylum in
      the Asrama. All of them behaved intelligently - especially the
      cow Laksmi. He knew their ways quite intimately. He would see
      to it that they were fed properly and well. And, when any of
      them died, the body would be buried with due ceremony. The
      life in the Asrama flowed on smoothly. With the passage of
      time more and more of visitors came - some of them for a short
      stay and others for longer periods. The dimensions of the
      Asrama increased, and new features and departments were added
      - a home for the cattle, a school for the study of the Vedas,
      a department for publication, and the Mother's temple with
      regular worship, etc. Ramana sat most of the time in the hall
      that had been constructed for the purpose as the witness to
      all that happened around him. It was not that he was not
      active. He used to stitch leaf-plates, dress vegetables, read
      proofs received from the press, look into newspapers and
      books, suggest lines of reply to letters received, etc. yet it
      was quite evident that he was apart from everything. There
      were numerous invitations for him to undertake tours. But he
      never moved out of Tiruvannamalai, and in the later years out
      of the Asrama. Most of the time, every day, people sat before
      him. They sat mostly in silence. Sometimes some of them asked
      questions; and sometimes he answered them. It was a great
      experience to sit before him and to look at his beaming eyes.
      Many did experience time coming to a stop and a stillness and
      peace beyond description.


      from The Power of Arunachala
      (First published in The Mountain Path, 1982, pp. 75-84.)
      By Michael James
       
       
      All that Sri Bhagavan has said about the power of Arunachala
      tallies exactly with what he has said about the power of the
      Guru. In verse 268 of Guru Vachaka Kovai (The Garland of
      Guru's Sayings) he says that the Guru is he who possesses the
      supreme power to make any soul who comes to him merge into
      Self, the knowledge beyond all speech. The Guru works in many
      ways to make the disciple merge into Self. 'He gives a push
      from ''without'' and exerts a pull from ''within'', so that
      you may be fixed in the Centre,' says Sri Bhagavan in
      Maharshi's Gospel, p. 36. From 'without' the Guru gives verbal
      instructions to turn the disciple's mind towards Self, and he
      also enables the disciple to have association (satsang) with
      his form, and thereby to gain the necessary strength and love
      to turn within and attend to Self. To give verbal instructions
      it is necessary for the Guru to be in human form, but to give
      satsang and subtle inner guidance he may be in any form.
       
      Sri Bhagavan has come as the Guru in human form to give us all
      the necessary verbal instructions, and he has revealed that
      Arunachala is the Guru in the form of a hill with which we can
      always have satsang. Like any human body, the human form of
      the Guru will inevitably pass away one day, whereas the form
      of Arunachala will always remain. Thus, though Sri Bhagavan
      has left his human form, he has provided us with all the
      requisite outward help: he has left us with a permanent record
      of his verbal teachings, and he has shown us a form with which
      we can always have satsang. Therefore, for the devotees of Sri
      Bhagavan there will never be any need to search for another
      outer Guru, because all the necessary help and guidance is
      ever available for us in the form of the teachings of Sri
      Bhagavan and the satsang of Arunachala.