#bhagavan ramana maharishi
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CONVERSATIONS WITH ANNAMALAI SWAMI
This waking life is just a long dream which keeps our attention away from what we really are. If you take the attitude that all the happenings in the world are dream events, your mind becomes tranquil. It is only when you take the dream world to be real that you get agitated.
Q: I feel strongly that life is a long dream but I cannot see through the dream. For many years it has been like this.
AS: If you really believed that all life was a dream, nothing in the world would ever trouble you. If you still have problems and worries, like not being able to see through the dream, it means that you have still not completely ceased to identify with what temporarily appears in your consciousness.
You should inquire, 'Who is not able to penetrate through the dream?’
The true ‘I’ is not identified with the dream. If you don't forget your real Self, waking, dreaming, and sleeping do not affect you.
The things around you are always changing, but what we really ARE remains changeless.
‘Living by the Words of Bhagavan’ p. 286
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Only humility can destroy the ego.
The ego keeps you far away from God.
The door to God is open, but the lintel is very low.
To enter one has to bend.
Ramana Maharishi - Shantammal, Eternal Bhagavan.
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🕉️ MUSICAL 63 NAYANMARS 🕉️
# 1. AANAAYAR - Musical Periya Puranam of Kesava Mudaliar 🕉️
🌟 Ram MohanK In Arunachala - @RamMohanABvideos 🌟
🌟 In search of Sri Ramana and Arunachala Grace 🌟
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Periya Puranam - The Lives of the Sixty-Three Saivite Saints
The Periya Puranam in Tamil and Siva-bhakta Vilasam in Sanskrit are great devotional and spiritual classics which attract many aspirants, right from the 12th century Basavanna of karnataka and saints like Ramalinga vallalar and Bhagavan Ramana Maharishi of recent times. Countless spiritual seekers are inspired by these scriptures.
In the past 1000 years, apart from numerous prose works on the lives of the 63 Saints based on the Periya Puranam, many poets have also composed melodious poems.
Of these, Kesava Mudaliar’s simple composition covering the core incidents of the 63 Saints’ lives, is being presented in these videos. An English gist of the poems is also added to convey the meaning of the poems. The Tamil verses from Kesava Mudaliyar's original print (published in 1865) is also reproduced as it is in the videos.
All songs have been rendered in their original musical notes (Raagam & Taalam), with great devotion and dedication by Ms.Mylai Divya Sundar of Chennai.
It is intended to post 2 or 3 videos per week (a video for each of the 63 Saints). Therefore, the whole project may last a few months (with in-between breaks for other videos that may come up).
Finally and most importantly, these video are the dedicated hard work of a co-bhakta of Bhagavan Ramana, who compiled all the ingredients of the videos AND of Ms. Mylai Divya Sundar for her devoted renditions. I have only put the skin, so to speak, over the real flesh and bones! Hope viewers will derive immense devotional benefit from this Series.
# 1. AANAAYA NAAYANAAR
Audio: Aanaayar from Tiru Thondar Puranam rendered by Ms. Mylai Divya Sundar.
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Aanayar, a siva bhakta tended his cows feeding them with Panchak-shari* playing on his flute. Once he saw a bunch of Kondrai flowers that reminded him of the Lord Parama-siva. He played his flute with due melody and Nature itself melted with that music, Parama-siva and Parvathy too melted and fell in his net of devotion.
Aanayar was blessed by Lord Siva praised by Kesava**, to play the music in Kailas.
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The Panchakshari* Mantra (or the "five-syllable" mantra referring to the five syllables of na, ma, śi, vā, and ya. It is associated with Shiva's mantra, Om Namah Shivaya, which also contains these syllables.
Kesava** - the name of the author of the poem is mentioned, at the end of all poems.
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#youtube#Ram MohanK In Arunachala#Bhagavan Sri Ramana Maharshi#Periya Puranam#the lives of the sixty-three saivite saints#Aanaaya Naayanaar
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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
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Reality is simply the loss of the ego. Destroy the ego by seeking its identity. Because the ego is no entity it will automatically vanish and Reality will shine forth by itself. This is the direct method. Whereas all other methods are done, only retaining the ego. In those paths there arise so many doubts and the eternal question remains to be tackled finally. But in this method the final question is the only one and it is raised from the very beginning. No sadhanas are necessary for engaging in this quest.
(Bhagavan in 'Talks with Sri Ramana Maharishi': 146)
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Knowing one’s Self is knowing God.
Without knowing one’s Self that meditates, imagining that there is a deity which is different and meditating on it, is compared by the great ones to the act of measuring with one’s foot one’s own shadow, and to the search for a trivial conch after throwing away a priceless gem that is already in one’s possession.
BHAGAVAN.
Source:~Self-Enquiry (Vicharasangraham) Of Bhagwan Ramana Maharishi
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The Superconscious Breakthrough and Enlightenment Experience of Kailasa’s Supreme Pontiff of Hinduism His Divine Holiness Bhagavan Nithyananda Paramashivam, at the age of 12! Annamalai Swamigal was a direct deciple of Bhagwan Ramana Maharishi. It was Annamalai Swamigal who guided Him to have a powerful superconscious breakthrough at the age of 12 years old. SPH describes, “Once when I visited him with my parents, he was addressing a group of seekers and was saying , ‘We are not the body, we are athman; no pain or suffering touches us’. I wondered how this could be, for if my mother beat me, I could feel the pain!” Determined to make this teaching into His experience, the young Incarnation demonstrated the immense courage to experiment with His guru's words. He went home and took the blade that his father uses to shave to cut himself in the thigh and see if he had pain. In his own words, he said, “Naturally, it not only pained me but I had to be taken to hospital for the wound to be stitched, with more puja from my mother! I had both pain and suffering. I wondered what this Swami had taught us- ‘no suffering or pain’” Later on the young Avatar approached Annamalai Swamigal and related what happened after. He remembered, “I approached the Swami and related what had happened to me. He then made a profound statement which transformed my life. He said, ‘You may have pain and suffering now but do not worry. Your attitude of analyzing and searching the truth, your courage to experiment with truth will liberate you from all pains, go ahead!’ He then advised me to start searching for the source of thoughts. This was a distinct turning points in Swamiji’s early years. Reference: Page 20, Nithyanandam Living Legend, Special Issue January 2007, Life Bliss Foundation #Kailasa #Nithyanada #Enlightenment #Spirituality #Spiritual #annamalai #swami #spiritualenlightenment #bhagavan #satchitananda #superconsciousness https://www.instagram.com/p/Ccg0JpBPmuw/?igshid=NGJjMDIxMWI=
#kailasa#nithyanada#enlightenment#spirituality#spiritual#annamalai#swami#spiritualenlightenment#bhagavan#satchitananda#superconsciousness
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𝙂𝙐𝙍𝙐'𝙎 𝙊𝙁 𝙏𝙃𝙀 𝘼𝙑𝘼𝙏𝘼𝙍 👁🔱 𝙏𝙝𝙚 𝙎𝙪𝙥𝙧𝙚𝙢𝙚 𝙋𝙤𝙣𝙩𝙞𝙛𝙛 𝙤𝙛 𝙃𝙞𝙣𝙙𝙪𝙞𝙨𝙢 𝙨𝙬𝙚𝙚𝙩𝙡𝙮 𝙧𝙚𝙘𝙖𝙡𝙡𝙨 𝙩𝙝𝙖𝙩 𝙞𝙣 𝙝𝙞𝙨 𝙡𝙞𝙛𝙚, 𝙝𝙞𝙨 𝙛𝙞𝙧𝙨𝙩 𝙡𝙤𝙫𝙚 𝙬𝙖𝙨 𝙍𝙖𝙢𝙖𝙣𝙖 𝙈𝙖𝙝𝙖𝙧𝙨𝙝𝙞. 😍😍 𝙁𝙤𝙧𝙚𝙩𝙚𝙡𝙡𝙞𝙣𝙜 𝙩𝙝𝙚 𝘽𝙞𝙧𝙩𝙝 𝙤𝙛 𝙩𝙝𝙚 𝙎𝙪𝙥𝙧𝙚𝙢𝙚 𝙋𝙤𝙣𝙩𝙞𝙛𝙛 𝙤𝙛 𝙃𝙞𝙣𝙙𝙪𝙞𝙨𝙢 🔮 👁 Revered as Incarnation of Paramashiva Himself, Ramana Maharishi is one of the predecessors of the Supreme Pontiff of Hinduism who foresaw His happening before attaining the state of Mahasamadhi and leaving the body in 1950. Before passing on, when Raju Mudaliar, the biological grandfather of the Supreme Pontiff of Hinduism, went to receive the blessings of Bhagavan, in the late 1940’s when he was a young orphan who worked in the rice shops of Tiruvannamalai, he blessed him ceremoniously and declared that the Lord Arunachala Himself would become his family. #nithyananda #kailasa #guru #avatar https://instagr.am/p/CRusb0_jk2f/ https://ift.tt/3BF2w5Z
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Mark Whitwell Interview: Don't Be In Conflict With Yoga Society
Wendy Wright
Wendy is a mother-of-two based in Toronto. After initially training in dance, she became a yoga teacher for children and elderly people. She is passionate about learning more about the wisdom of our bodies and baking.
Wendy: Hi Mark, thanks for coming on today.
Mark Whitwell: You're welcome. Good to see you.
Wendy: I'd like to talk about something I've been struggling with lately. Which is, a sense of conflict with what I see in the yoga world around me. I just see so many strange mash-up of dance and movement and feel good therapies and stretching and then it all gets called yoga, and I've been part of this myself and I don't feel good about it anymore. And more and more there seems to be a lot of stuff out there shaming people for appropriating yoga and such, but meanwhile, people are enjoying these hybrids and get quite defensive. What's your experience here.
Mark Whitwell: Yeah thanks Wendy, I hear you on that. None of its valid. Or at least, it's not yoga it's lots of other things being called yoga and people are getting a little high off that and maybe feel a little bit better. It's the early days of yoga in the West and it's all a big experiment. The young students of Krishnamacharya popularised these very physical harsh male gymnastic practises, and they spread all over the world. And then, on the other hand, you have the practise is spread by Hindu missionaries which demand celibacy and so on. And so either way people haven't really been given a practise that fulfils the promises of yoga. They sense there is something more there waiting for them. And so they start trying to add this and that.
But what is needed to be added is not somatic this and trance dance that, it is the actual principles that the guru of those young men (Iyengar and Pattabhi Jois) Actually taught. I have seen people with decades of experience in those systems add the breath principles that krishnamachari are taught, and they are away. They're playing with a full deck of cards.
Wendy: But people are very attached to doing what they're doing and calling it yoga they don't like to hear that maybe it's not.
Mark Whitwell: Yeah fair enough, and that’s fine. It might have given them a little bit of relief, something positive in their life, some endorphins, like a glass of wine gives relief. We can't begrudge anyone for their sincere explorations. the problem is people start to identify with Wat ever has helped them, and that's when they get stuck because actually, Yoga is about dissolving those identifications so you can stand in your own ground as life itself not as any lesser conceptual categories. What we are talking about here is something more than feel-good gatherings.
Wendy: So what do you do when people righteously insist on their right to define yoga as whatever they feel like it is. For example, they feel good dancing around the room or walking their dog and so they say “that's my yoga.”
Mark Whitwell: Well, what I would say to them is different from what I would say to you. You have to create a relationship with people where they are at and honour their sincere attempts to feel better. That is Life’s intelligence happening. However silly. The goal is not to prove anyone wrong but to make some space for them to actually try what will truly help them. And you can't teach anyone anything until you love them. So what you do is you do your own yoga, your own relationship with life, until you're able to relate with them sympathetically and not react or try to win the argument. Sometimes when people get a little bit of knowledge about Yoga, they can become awful to be around because they start trying to prove to everyone else that what they're doing is superior and it puts everyone else’s back up. So there's no need for that. Everyone is the power of the cosmos and doesn't need to establish imaginary dominance over others in any way. So the main thing is to do your own Yoga. And if that's happening actually, naturally, and non-obsessively, people will notice. You'll find that some people have an organic curiosity about what you're up to. There's no need to get into arguments at dinner parties. I say, “when do you teach? When you are asked to teach.” If someone is not asking you then there's no need to impose on them. There needs to be some receptivity there. But of course, that request might not be a request for yoga it might just be a request for help. And yoga is the help that you have to offer.
Wendy: Do you think that tendency to want to own and define yoga is a western thing?
Mark Whitwell: Absolutely. The western mind wants to define everything, put it in the box, own it. My teacher Desikachar said that “In the West, whilst they don't accept authority, they would like to be the authority.” So yes, we can say that there is a colonial impulse there that takes yoga, changes it out of all recognition, and then angrily fights for its right to do so. That is attracted towards very materialistic, aggressive physical practice, such as what Iyengar taught, and then gets injured, blames “the Indian tradition” rather than its own ambition and habit of struggle, and then says we need physios and anatomy to make it ‘safe.’ The Western saviour complex that thinks it can come along and improve this poor inadequate indigenous thing called yoga, that can’t be very good because brown people made it up. As if they were not thousands upon thousands of years of sublime history there. Think about the sages wandering that great land while Europe went through two world wars… Anandamayi Ma, Sri Aurobindo, the Mother, Ramakrishna and Sarada Devi, Bhagavan Nityananda, Shirdi Sai Baba, Ramana Maharishi… completely extraordinary. But we won’t gain anything from trying to point this out to anyone who is doing it. Because why are they doing that? They’re just trying to feel better in the cultural patterned way they know-how, which is over-stimulation and entertainment, possession and ownership. So what is the underlying need there? Intimacy. Feeling connected. Wanting to feel better. So what we can do is share the tools of the tradition that have been left behind that do actually make people feel better. The tendency to just get into fights about what yoga is, is part of the same cultural mess, the same illusion of separate mind vs separate mind. You are not a separate individual, you are Reality. And your Yoga is your daily participation in this fact. Whether they are informed about Yoga and yoga traditions, or uninformed, people are still troubled by the same thing which is our reaction to experience. And so reacting to the reactions doesn’t help. It just makes more of a mess. You have to step-free and live your life, share the actual tools, create something. Don’t worry about whether you succeed or fail, just keep going. Don’t worry if you’re misunderstood.
Wendy: I feel so pained teaching yoga and being associated with it all, I have thought many times about quitting teaching because it’s all become such a circus.
Mark Whitwell: That's a beautiful honest confession. Thank you for your sincerity and vulnerability. Please don't stop teaching, because these qualities are needed in the world. We need people who aren’t just selling shoddy goods to the public, selling patterns to people who genuinely need help and are coming to you for help. We need people who are willing to share their knowledge of the precise technology of Yoga that Krishnamacharya brought through from the ancient traditions. There are only three qualifications to teach: that you have a good teacher, you practice yourself, and you care about others. And you, Wendy, have all those three. And so you must teach. You know it. You have a treasure and I guarantee that you can’t help yourself but share it. It’s like having some food and there are hungry people around you, you want to share it. And when you see the circus going on, don’t be in reaction to it. It doesn’t define you. What you are doing has nothing to do with all that. Don’t waste your energy on it. Let it motivate you to be even more determined to share things that actually help at a deeper level, not just make people feel good for five minutes and then grind along as usual. Everyone has a heart. At some deep level, everyone wants to step out of the cycles of numbness and stimulation, distraction and repression, excitement and despair. Even if it seems to you like everyone just wants gymnastics and a talk circle, don’t despair. Share what you know to be true and a few good souls will find you. Do not worry about who comes and goes and whatever their karmas are. Don’t take it personally.
Wendy: It seems to me that part of the problem is that people don’t admit just how much they are really suffering. It’s like it’s shameful or something, and there’s just this surface level of smiles and laughter, with all this anger and pain underneath.
Mark Whitwell: Absolutely. That's part of the teacher’s role in the traditions, to see that people think they're at a feast, and really they’re in a kind of desperate hell realm. The glamour has to wear off the illusions. As people relax and start feeling into the real state of the body, as they start regaining their natural sensitivity, they become sober and realise that what looks like an exciting party from the outside is actually a desperate scene of suffering and seeking. No one has to take my word for it, they notice it for themselves. They stop being enamoured of the drunken party. A person starts a yoga practise and starts to feel for themselves how they have been imposed upon by culture. It's a shock. But it becomes further motivation for their practise. To participate in something different then the identity of the limited individual that they have been sold.
So as a teacher you absolutely don't have to try and convince anybody that they are suffering. First of all, you just acknowledge your own suffering. You really honour everything you have been through and every persona that you have been that got you to where you are today, the modern survivor. You thank them all. And you forgive them all for whatever they had to do to survive. And then you just share the breath with people and you share your recognition of them as a valid person, as life, as something that isn't the limited identity they might have bought into of winner or loser or whatever. You make it clear that you are interested in them as a person no matter what they are feeling. Your own practise gives you a capacity of feeling, that you can receive them, no matter what their feeling. You can only receive anyone as deeply as you receive yourself. If they're down you don't try and cheer them up just because you can't handle it. You help them make space for reality. And that helps them make space for Reality capital R, the fact that we are always looked after, nurtured and supported in this life. That life is nurturing. You can tell people this, sure, but the most important thing instead you feel the truth of it and you share the practical means for them to feel the truth of it.
Wendy: Thank you, Mark. I feel like there is potential here to step out of a kind of purity spiral, where I never feel like I’m good enough as a Yoga teacher, never feel like I know enough like I should have more qualifications, read more ancient texts.
Mark Whitwell: Again, thank you for this beautiful vulnerability. There are so many feeling the same thing whom you speak for. It’s just our old patterning from school and culture of not good enough, old identify of being lacking, just a hangover of these old patterns. Some of them might hang around for a while, but you know that you ARE in fact the power of the cosmos, you acknowledge this daily. You make some new grooves in your mind. You don’t get stuck in reaction even to your own patterning. You have those three qualifications that I spoke about earlier and look, I can tell that you really do care about people. You have all kinds of people coming to you, and you really do care about each one. Thank you so much for caring about each person. I know you do. Don’t let these old hangovers hold you back from doing what you can do. Don’t let yourself be intimated by all those climbing up imaginary ladders in imaginary power structures. They get to the top, apparently, and they still feel bad about themselves, they still find themselves looking for power over others. It’s all made up. The teacher is no more than a friend, no less than a friend. Not an authority. Not a knower. Not someone hoarding information and doling it out with the stink of enlightenment, the promise of future realisation. There is no such thing as future realisation.
Wendy: Thank you so much, Mark. I hope other teachers reading this or listening in will feel some relief and inspiration.
Mark Whitwell: Thank you, Wendy. I appreciate your love of the people and desire to get it right for them so much. Thank you.
About:
Mark Whitwell was born in 1949 in Auckland, Aotearoa/ New Zealand. In 1973, he traveled to India and began a life-long study of yoga with Tirumalai Krishnamacharya (1888-1989) and his son, T.K.V. Desikachar (1938–2016). Mark Whitwell’s simple mission is to give people the principles of practice that came through Tirumalai Krishnamacharya to make their Yoga authentic, powerful, and effective. Mark Whitwell is the founder of the Heart of Yoga foundation and the Heart of Yoga Peace Project, an organization dedicated to developing yoga communities in conflict zones around the world. Mark Whitwell lives between New Zealand and Fiji.
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Descent of Brahma Yogini
From His abode in Kailasa, where Paramashiva resides with His consort. He called forth the most obedient of the 1064 yoginis, who was the manifestation of Parashakti's own blood which fell on the grounds of Planet Earth and became the woman known as Brama Yogini. For thousands of years, she demonstrated her impregnable chastity and Yogic power through intense penance. Having proven her capacity Paramashiva chose her to play a crucial role in His next happening on the Planet Earth. He commanded her as follows:
“O auspicious goddess! Go to the kshetra of all kshetras in Tiruvannamalai, where I originally manifested as the Column of light and start preparing for my descent! There, lives the family in which I have chosen to be born. On the eve of the Mahadeva Ashtami, I will enter into the atmosphere of Earth as the greatest unseen positive nuclear explosion on the Arunachaleshwara Linga. I will then be absorbed into the Mahakalabhairava Deity who resides on the banks of the Brahma Teertham. This form will be too powerful for neither any human being, nor godly being to handle and will surely incinerate them much before being embedded within their womb. Only you, O sinless and chaste, are capable enough to take my form and cool it in the Brahma Teertham.
With the power of all the River Goddesses, Ganga, Yamuna, Sarasvati, Narmada, Sindhu and Kaveri who emerge from the Earth as the Brahma Teertham and who all flow around me in my form as Arunachala, my most intense, plenipotentiary portion, the parama-amśa bhāga, will cool down.Then you can take me to the womb of Ma Lokanayaki, daughter of Raju Mudaliar and wife of Sri Arunachalam and allow My form to enter in her womb.
Recognizing you as the supreme and the one who facilitated My Happening on the Planet, all over the World of Bhu your form will be worshipped and cherished. Go now and do not forget the purpose with which I sent you!
When commanded by the Lord thus, Brahma Yogini accepted it with the words, ‘Yes ! That will be done’.
After circumambulating Him once and prostrating her body at His feet, she went down to the earth, took birth as the one who would be known as Mata Vibhutananda Puri, and executed His orders.
In the physical plane the birth Brahma Yogini was a miraculous feat, which confounded all who heard the story. For years , her mother was unable to conceive a child. She sought out the blessings of the enlightened being, Seshadri Swamigal from Tiruvannamalai, who was the illumined contemporary of Bhagavan Ramana Maharishi. In his enlightened state of consciousness, nothing of the outer world affected him in any way. Therefore, Seshadri Swamigal used to always sit in an area full of trash. Mathaji Vibhutananda Puri’s mother humbly approached Seshadri Swamigal in this place and requested his blessings for her to conceive a child. The great Mahapurusha simply placed a handful of the dust from where he was sitting into the devoted lady’s hands. She swallowed the handful of dirt whole, and it metamorphosed into sweet molasses in her mouth.
Within three days of her consuming the dirt, the mother returned to Seshadri Swamigal’s place to inform him that the doctors told her she was carrying and offered her gratitude. Seshadri Swamigal blessed her and declared in Tamil, “Yes, Father is going to come so to prepare him, Mother will come!”
Thus, the divine female child who was born from the mud of trash, termed as “kuppa” in Tamil, was named “Kuppammal”
References
The Supreme Pontiff of Hinduism revealed the divine birth of Brahma Yogini, who was lovingly referred as Kuppammal, in the talk "Powers of Kala Tattva" given on 8 October 2020.https://nithyanandapedia.org/wiki/October_08_2020
In the talk, "Swamiji’s Leela, His Life is The Greatest Strong Nuclear Force Positive Explosion" given on 4 March 2020, SPH unveils the procedure of His Divine Happening of His birth in the human form on 2 January 1978. In this pre-planned Happening, the great enlightened soul, Brahma Yogini or Vibhutananda Puri, played a crucial role to manifest the Supreme Consciousness and bring the formlessness into form. https://nithyanandapedia.org/wiki/March_04_2020
On 9 November 2016, the Supreme Pontiff of Hinduism revealed how He sent His gurus ahead of Him for the divine purpose of preparing for His Advent and ensuring the perfect manifestation of Paramashiva through His body. https://nithyanandapedia.org/wiki/November_09_2016
Life as Kuppammal
Upon assuming the form Kuppammal, Devi Parashakti Herself guided Brahma Yogini to execute her divine mandate, to ready the preparations and birth Paramashiva in the human form. At a young age, Kuppammal had the darshan of Parashakti as Sri Rajarajeshwari, which initiated her into the path of the Shakta sampradaya, the worship of the divine feminine consciousness. She was later on formally initiated and guided in this path by Isakki Swamigal who saw her in her most authentic form and called her by the name "Brahma Yogini". After having her children and raising them, Kupammal started continuously practicing the life of sanyas. She received formal initiation (received the kavi) into sanyas from Hamsananda Puri
Kuppammal lived as a powerful goddess on Planet Earth. Knowing the true purpose of her life, at a young age, she seized control of her reproductive system and did not physically mature. When her family forced her to get married, she willed her body to release only the necessary ovum for her to give birth to four children and did not have a menstrual cycle in between. She was diagnosed with blood cancer at an old age but as the purpose of her life was not fulfilled she did not succumb to the grave illness and healed herself entirely from it. Today, living as a witness to the Yogini, her grandson, Deepak, recalls the mystical and uncanny experience of living with Mathaji Vibhutananda Puri and the Supreme Pontiff of Hinduism during His childhood.
Early on in the life of Brahma Yogini, as she lived as Kuppammal, she was closely associated with the paternal grandmother of the Supreme Pontiff of Hinduism, Anusuyammal. Mata Vibhutananda Puri founded “Apithakuchambal Tiruppugazh Mathar Sabhai”, an all-women entity through which she upkept the ecosystem of Tiruvannamalai, singing and spreading the Ultimate Truths in the sacred Tiruppugazh verses extolling the Glory of The Divine, authored by Saint Arunagirinathar in the 15 century. Anusuyammal was the vice president of this organization. The team was supported by the enthusiastic people of Tiruvannamalai who gathered in large numbers for her public group concerts. She also raised funds door to door and prepared food from the collected funds and served anna daan - free food - for the people. This women only sangha took responsibility to care for the welfare of women in Tiruvannamalai and therefore had a crucial role in maintaining the enlightenment eco-system of Tiruvannamalai such that it would be prepared and ready for the Advent of The Avatar.
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AWARENESS OF AWARENESS ITSELF
Looking inward is liberation.
Looking inward is eternal life.
Looking inward is eternal awareness.
Looking inward is eternal peace.
Looking inward is eternal joy.
Looking inward is eternal Love
that is absolutely perfect and free of all forms
of sorrow and misery.
That joy, that perfection is your awareness.
Because you always looked outward, you never experienced it.
To change this long habit of looking outward you need to practice every day. Spend as many hours every day practicing as you can.
If you only practice awareness watching awareness for 30 minutes per day and spend the other 23 and a half hours looking outward, you will not progress very quickly.
If you want rapid results, drop all your unnecessary activities to create the maximum amount of time you can spare to practice for many hours per day, every day.
- Michael Langford
551. Only those foolish folk,
who have not searched and found the Truth supreme, the Heart,
flounder in fear, in the treacherous illusion.
Those who have known the supreme bliss,
The boundless flood of heavenly brightness,
fear no more.
763. Only a one-pointed mind, turned inward, succeeds in Self-inquiry.
Weak, faltering minds, like green banana trees,
Are not fit fuel to feed this fire.
- Bhagavan in 'Guru Vachaka Kovai
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Three or four days ago Mr. Desai, Retired Sub-Judge, asked Bhagavan (with reference to what is said in Ramana Gita), "How to direct the prana or life-current into the sushumna nadi, so that as stated in Ramana Gita we could achieve the severance of the chit-jada granthi?"
Bhagavan said, "By enquiring 'Who am I?'"
"The yogi may be definitely aiming at rousing the kundalini and sending it up the sushumna. The jnani may not be having this as his object. But both achieve the same result, that of sendingthe Life-force up the sushumna and severing the chit-jada granthi. Kundalini is only another name for atma or Self or sakti. We talk of it as being inside the body, because we conceive ourselves aslimited by this body. But it is in reality both inside and outside, being no other than Self or the sakti of Self."
Desai: How to churn up the nadis, so that the kundalini may go up the sushumna?
Bhagavan: Though the yogi may have his methods of breath-control, pranayama, mudras, etc., for this object, the jnani's method is only that of enquiry. When by this method the mind is merged in the Self, the Self, its sakti or kundalini, rises automatically.
The next day a visitor asked Bhagavan, with reference to the words dhimahi in the gayatri, "What is the idea meant? I am not able rightly to grasp it."
B: The words only mean fixing the aham in the Self, though literally they mean, "We meditate".
Visitor: I am not able to form a conception of the 'Tat' orthe Self. Then, how am I to fix the aham in the Tat.
B: Why should you bother to conceive the Tat which you don't know? Try to find out the 'I' that you know, what it is and whence it arises. That is enough.
Ramana Maharishi Day by Day with Bhagavan book
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The Archival Films - Sri Ramanasramam
During 1935 to 1950, a number of films were made of Sri Ramana Maharshi, recording some of the Sage’s daily activities and the environment of Sri Ramanasramam. These films afford us a remarkable opportunity of viewing a fully-enlightened sage, who in the 20th century, lived like an ancient Maharshi. This compiled archival film is a collection of all the known films of the Maharshi, restored, edited and arranged in chronological order. The description of each timing in the film is provided in the link below.
https://www.sriramanamaharshi.org/dow...
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New Timings -Archival Films – New Version 2021 - restored by Karthik Subramanian,
1.14 -1.49 1935 - The Maharshi with Sri Yogananda and Dr Paul Brunton on November 29th: footage taken by Mr C.R. Wright of the Yogananda group. Bhagavan is seated on a bench north of the Old Hall, facing south. The Maharishi is perfectly still.
1.51 1938 - Jayadevlal Footage - between October and December 1938 – (dating by Sri T.N. Venkataraman) Walking on the Hill, cheerfully talking with Guy Hague. T.K.Sundaresa Iyer is the attendant behind Bhagavan. Sri Krishnaswami appears at 2.15. Annamalai Swami also is there.
3.07 Sitting outside the old hall. Madhavaswami fanning, Krishnaswami cleaning his feet. Krishnaswami at 3.33 with the fan.
3.43 The new dining room from the Hill.
3.57 Office and Goshala.
4.00 Office and bookstore
4.04 Old Hall. Jayalaldev Dave and Krishnaswami. Shows the entrance on the south side at the end.
4.24 Path up the Hill; the Skandasram signing arrow on a rock in Tamil and English;
4.27-5.22 Bhagavan on the Hill followed by Madhava Swami
5.22-6.17 The Maharshi walking in Palakottu with Krishnaswami and Jayadevlal Dave, who commissioned this particular segment of the film. Thick forest in the background.
6.17 1945 - Ramachandra Reddy Footage:
6.25 Ashram Front Gate; Looking at the front entrance of the Dining Hall/Kitchen past the construction of the Mathrubuteswara temple.
6.30 Scaffolding for the construction of the Mother’s temple
6.34 Goshala and old rooms for Gentlemen – north side
6.39 Old Hall - north side
6.43 Sri Bhagavan - leaving the Dining Hall and walking towards the Old Hall. Greets a young baby girl held by Sub-Registrar Narayana Iyer’s son.
6.57 Climbs steps by Old Hall, possibly attendant Subramanian already at the top of flight.
7.05 Bhagavan walking away from the dining room steps to the corner of the dining room and kitchen.
7.09 – 7.33 Bhagavan walking from the kitchen entrance in the direction of the cowshed.
Attendant is Rangaswami. Sundaram and Ganesan follow. Storekeeper Kumaraswamy to Bhagavan’s left.
7.34 – 7.43 Same group walking the other way, from the cowshed to the kitchen.
7.46 In the ashram courtyard in front of the old hall. Same group.
7.52 – 7.59 Climbing the stairs to the path on the Hill. Rangaswami is the attendant.
7.59 Climbing the Hill with Rangaswami
8.26 Mrs. Taleyarkhan and Framji’s daughter – Soona, both in white sarees..
8.31 Bhagavan and Rangaswami. All four returning to the ashram.
9.12 Bhagavan enters his bathroom.
9.19 1946 - Golden Jubilee Celebration – Indian Information Bureau - Sept. 1st
9.32-9.35 Viswanatha Swami and Kittu, walking left to right in front of the camera, 1946
9.37-37 Bhagavan sitting under a thatched roof in the ashram. Newsreel Voiceover.
10.07 Mrs Taleyarkan on left foreground, Bhagavan in distant background.
10.10 Bhagavan standing in front of a group of devotees, 1947.
10.11 Bhagavan from the back, having his photo taken by Dr T. N. Krishnaswami. Chinnaswami is to Bhagavan’s left. Dignitary in prev. shot also from back.
10.37 1947 - K.K. Nambiar Footage, February: Colour
10.56 Bhagavan walking with attendant Sivanandaswami. As Bhagavan enters the door, T. P. Ramachandra Iyer is to his right.
10.58 Niranjananda (Chinnaswami) walking towards the camera.
11.04 Bhagavan with Lakshmi the cow and Niranjananda Swami.
11.14 Niranjananda Swami and Bhagavan
11.15 Bhagavan patting Cow Lakshmi. Many of the women are Bhagavan’s relatives and his sister – Alamelu, plus the wife of K.K. Nambiar, Smt.Janaki.
11.27 Bhagavan with Cow Lakshmi and Niranjananda Swami.
11.39 T.N. Venkataraman; T.P.R.; Sundaramar Iyer;
11.46 Bhagavan’s sister Alamelu and other relatives.
12.02 Sundaramar; Ganeshan; Maniannar then TNV – with the same group minus Lakshmi.
12.04 Bhagavan and the group, minus Lakshmi, walk towards the Dining Room and enter it through the Kitchen door followed by nephews and their father, T.N. Venkataraman, Alamelu and others.
12.20 Flower garden and the white peacock, gifted by the Rani of Baroda. K.K. Nambiar related that Bhagavan had requested that he film the white peacock at this moment.
12.31 Bhagavan leaving the dining room and then rounds the corner towards the Gentleman’s Dormitory.
12.55 with Attendant Sivananda Swami.
13.03 K. K. Nambiar’s wife Smt. Janaki prostrates to Bhagavan, followed by her husband; Smt. Janaki must have been handed the camera to capture this.
13.24 Major Allen Chadwick – walking towards the camera smiling.
13.32 Dr Hafiz Syed – devotee and the Muslim Professor of Persian and Urdu, Univ. of Allahabad.
13.38 1948 - Aravind Bose Footage – 16mm Colour
13.48 Sri Arunachala view.
14.09 Surrounding countryside
14.28 Sri Arunachala
14.34 Sri Arunachaleswara Temple from the Hill
14.39 Big St. in Tiruvannamalai and streets from the Hill.
14.46 Sri Arunachaleswara Temple.
14.53 Viswanatha Swami pointing out a temple gopuram and surrounding temple scenes from the Hill, to Aravind Bose’s daughter, Maya.
15.15 Girivalam road scene on the pradakshina road.
15.35 Pali Tirtham (Tank)
15.49 Pachaiamman Koil, plus its tank, with Viswanathan Swami guiding Maya Bose - 15.55.
16.54 1,000 pillared mantapam, Arunachaleswara Temple
16.55-17.48 Inside the Arunachaleswara Temple courtyards
17.48 Pavalakundru Kovil
18.20 A carried palanquin taking someone along the pradakshina route, with musicians accompanying following behind.
18.26 Deity being taken on a street procession.
18.43 A clean Palakottu tank, and the small Ganesh temple.
18.58 Dr.Paul Brunton’s house in view.
18.11 Swami leaving the Ganesh temple both before and after, a panorama of Palakottu.
19.30 White peacock.
19.44 The entrance to Virupaksha Cave
20.00 Bhagavan leaving the dining room
20.16 Bhagavan washing out his mouth, by the dining room entrance
20.21 Bhagavan walking away from the dining room with Rangaswami
20.28 Ms.Ethel Merston within the line of devotees following Bhagavan.
20.30 Bhagavan walking towards the cowshed with Sathyananda Swami behind him.
20.46 In front of the cowshed, the shooting being organised by A. Bose.
20.58 Patasala boys come out of the patasala and prostrate
21.27 With the cows in the cowshed
21.52 Lakshmi arrives. Lip-reading, Bhagavan says ‘Amma’ [Mother] to her.
22.15 Walking away from the cowshed, Viswanathan Swami on his right. Also in these sequences are Appu Sastri; Raju Sastri; K. Natesan; and T.N. Venkataraman. Also Ganesan as a boy.
22.29 Another shot of Bhagavan walking away from the cowshed with different group
23.02 Entering the side entrance of the dining room.
23.12 Bhagavan walks to a seat outside the old hall where he gives darshan, arranged by Nambiar, since the Old Hall scenes normally unfolding inside could not be filmed. Chinnaswami walks behind, directing the seating arrangements.
23.40 Bhagavan receives Prasad from attendant Satyananda Swami.
24.04 Bhagavan with Chinnaswami standing behind amongst the standing and seated.
24.05 Satyanandaswami handing out prasadam.
24.40 Ms. Ethel Merston and Ammani Ammal.
25.09 Bhagavan drinking from his Kamandalu. Sundaram standing behind Bhagavan.
25.14 Bhagavan watches the white peacock pecking at food.
25.24 Bhagavan leaving the dining room with attendant Sivanandaswami. Maharshi walks around the corner to the ashram kitchen entrance and then towards the Hill.
25.32 Attendants Subramaniaswami and Sivanandaswami walk on Bhagavan’s right.
25.47 Bhagavan seated in poor filming light, with attendant Satyananda Swami to his left.
25.56 Wide-angle pans of the Mountain, cloudscapes and dark sunset hues. the last scene on this part of reel.
26.23 1948 December - The Maharshi’s 69th Birthday Celebration – B/W fades to colour. Shot by K.K. Nambiar on 16mm colour film
26.29 Bhagavan on his way to supervise the bhiksha feeding at his 69th birthday.
26.44 Sri Ramana Inspects a line of Boy Scouts who were helping with the feeding with T.N Venkataraman, in front of the Vedapatasala.
27.03 Bhagavan turns right and walks in a narrow pathway between the Goshala south wall on his right, and rear of present resident men’s shower room with attendant Sivanandaswami. (See grille and lower end window) etc.
27.23 A dark shaded interior – too dark for the film camera.
27.34 Flower bedecked decorated shrine and early photo of Bhagavan.
27.53 Celebratory meal for the Boy Scouts and volunteers.
27.55 Walking towards the cowshed again with T.N. Venkataraman, plus two attendants - Sivanandaswami, Rangaswami, and others.
31.44 Bhagavan walking away from the cowshed. Satyananda Swami and Rangaswami in attendance.
28.07 Turning right Bhagavan on the same narrow pathway as at 27.03.
28.45 Sivanandaswami walking beside Bhagavan carrying both the umbrellas held in the Archive still today.
28.47 White peacock by western end of the full thatch only ‘Guest Room for Gentlemen’.
28.58 Bhagavan tenderly watching the white peacock being fed.
29.14 Group walking towards the Hill between the kitchen door and the store room
29.19 Guests arriving for the birthday Narayana Seva and bhiksha.
30.05 Ashram guests being fed in a very dark thatched hall.
30.47 Crowd scenes in the ashram after the food serving was over
31.52 Bhagavan emerging from a shed (temporary dining room?)
32.11 Southern flanks of Arunachala.
32.15 Bhagavan walking in front of Arunachala in the Ashram
32.24 Bhagavan walking in the Ashram.
32.33 Bhagavan walking away from the cowshed
32.44 1949 - Patala Lingam Muhurtham Ceremony – May 4th
Shot by K.K. Nambiar on 16mm colour film
32.52 Inside the Arunachaleswara Temple for the inauguration of the renovated Patala Lingam. Scenes looking north beside the Patala Lingam etc. This opening ceremony and the new gopuram built by funds raised by Mrs Taleyarkan and presided over by the Governor general, C. Rajagopalachari
33.29 Mrs Talyarkhan and Alamelu Ammal, Bhagavan’s sister, leading a group to the Patala Lingam entrance. (This section shot by Aravind Bose.) ‘It appears that this segment was shot prior to the main, busier, proceedings.’ (Research Booklet – Archival Films – 2nd Ed.)
33.58 Sri Framji visible wearing a Fez hat amongst the other male devotees filing up the steps into the Patala Lingam in Sri Arunachala temple.
34.06 1949 – May to November – Shot by K.K. Nambiar
34.15 Bhagavan walking away from the goshala with devotees and Sivanandaswami on his left.
34.34 Bhagavan moving towards the goshala with attendant Venkataratnamswami on his left. (This could be Sivanandaswami attendant too)
35.10 Bhagavan in bright sunlight moving towards the kitchens.
35.45 A moving close-up shot of Bhagavan looking steadily into the camera lens and slowly smiling.
35.53 Further close-up shots, and the camera pulling back.
36.04 XXX
36.33 Entering the Dining Hall with two attendants in view.
36.37 The back gate and Arunachala views from the ashram.
36.46 Original devotee housing, built by devotees. Views of Arunachala follow.
36.59 Ashram views in 1949.
37.08 - 37.40 Bhagavan walking towards the Goshala. Sivanandaswami is the attendant.
37.36 Bhagavan at the dining room side entrance. A large devotee group is taking shelter under the Old Hall palm awnings, watching Bhagavan’s arrival.
38.09-38.55 T. P. Ramachandra Iyer walking behind Bhagavan in a large group with T.N. Venkataraman, devotees and family members. Possibly Mrs Eleanor Noye on the extreme right.
38.55 T. P. Ramachandra Iyer walking behind Bhagavan again, emerging from a gate. Bhagavan continues on towards the Goshala and emerges from a bathroom to stroke a young cow affectionately. Two attendants and another devotee also accompany.
39.51 Bhagavan; T.P. Ramachandra Iyer, Sivananda and Niranjananda plus others.
40.05 S.S. Cohen crosses the camera view.
40.22 Eleanor Noye again in view.
40.27 S. S. Cohen in the retinue, following Bhagavan (balding & clothed in a white kurta)
40.37 Veda Patasala boys being pulled along by younger calves towards the Goshala. Followed more sedately by an oxen pair.
41.02 S.S. Cohen at the rear of the group.
41.06 Gopuram over the Mother’s temple.
41.24 Arunachala, framed by a Bodhi tree fringe, in the ashram.
41.50 B/W walking towards kitchen entrance with unidentified devotees.
42.00 Bhagavan shot from above, Sivanandaswami attending, others unknown, peacock or hen feeding; film fades to black and white.
42.11 Outside of the new hall with Niranjanandaswami to his right and Sivanandaswami to the left.
42.13 Bhagavan walking in the ashram with other devotees and attendant.
42.15 Leaving the dining hall with T. P. Ramachandra Iyer behind and to his right. Sivanandaswami to his left.
42.26 Bhagavan walking along the north bund wall with T. P. Ramachandra Iyer and Sivanandaswami - thence to the Goshala. Mrs Eleanor Noye in this group.
43.03 Bhagavan rounding a corner with T P Ramachandra and Sivanandaswami.
43.16 Bhagavan walking down the steps of the bathroom or office by the Gosala. Ashram scenes and Bhagavan walking therein.
44.02 Descending the bathroom steps. Camera is pointed towards the Old Hall in the background.
44.09 Someone taking a still shot of Bhagavan.
44.25 Bhagavan reading a paper in the New Hall, seated on the new stone sofa, a palm fan in the background. A longer piece of footage ensues with Bhagavan gazing silently upon the devotees.
45.15-50.15 Bhagavan gazing stedily and unblinking at the devotes and occasionally into the camera, in the New Hall.
50.16 Omandur Ramaswami Reddiar – the First Chief Minister of the Madras Presidency plus another behind carrying a brass kooja, along with TNV, walks in from the car. Opposite the ashram entrance tombs and shrines may be seen, along with animal-drawn carts inside the present-day entrance and car park.
50.28 Close up shot of O.R. Reddiar.
50.29 Bhagavan walking with difficulty in front of the new hall. Attendant Venkataratnam is one of the attendants with Bhagavan to his left.
50.31 Another attendant, Subramaniaswami, walks across in front of the camera. To Bhagavan’s right by the pillar is Doraiswamy Iyer – a famous lawyer and devotee.
50.50 Mani and Ganeshan to the left?, and attendant Venkataratnam to Bhagavan’s right; Sundaramar to his left.
51.00 Venkataratnam, Satyanandaswami, and an unknown devotee – others arrive to give their pranams as Bhagavan remains standing motionless. K.K. Nambiar’s sister, Madhavi Amma, gives namaskarams to Bhagavan throughout this segment.
51.22 The group joined by Omandur Ramaswami Reddiar for this filming sequence.
51.28 The same group is joined by Yogi Ramaiah; attendant Venkataratnam is on Bhagavan’s right.
51.58 Bhagavan walking by the bund wall and rounding a corner,with Venkataratnam on his right and Satyanandaswami to his left.
52.18 Leaving the bathroom by the Goshala, with attendants,
52.41 The three grand-nephews in the shot…
52.52 Bhagavan walks around a corner with two attendants, a young family, and T.N. Venkataraman, and Bhagavan’s sister Alamelu.
53.09 The film cuts to the same or similar group exiting an outdoor bamboo gate with the three grand-nephews and others.
53.39 The film crew capture another angle of the same group rounding a corner between the Goshala and the kitchen, continuing on with ashram scenes behind.
54.05 Yogi Ramaiah in the background standing watching intensely.
54.11 (Further footage taken by K. K. Nambiar in B/W) continues with T.N. Venkataraman and mostly the later attendants on the same route towards the Goshala from the kitchen area.
54.36 The start of two short scenes inside the New Hall, with low light; Bhagavan’s arm bandaged as in the previous New Hall footage.
54.52 In colour – Bhagavan walking with T.P. Ramachandra Iyer and Satyanandaswami.
55.15 In front of the New Hall, walking in the same area.
55.35 Mr S.S. Cohen joins the group.
55.39 The same group is joined by the unknown Westerner in sadhu’s clothes and a mala; no-one has yet identified him, though he must have been well-known enough at the time to join the group.
55.56 Bhagavan leaves a low stone building in the shade of a tree, followed by attendants Satyanandaswami and T.P. Ramachandra Iyer. Sundaramar joins from Ramana’s right.
56.21 The same westerner joins the walking group between the kitchen and the Mother’s shrine.
56.34 Sitting on the sofa in the new hall, Bhagavan’s diseased left arm is again covered with a cloth. Low light.
56.53 A hazy shot of Arunachala
57.01 Shot from the roof, the colourful painted vimanas over the Mother’s shrine and New Hall, details of the same.
57.40 Cow Lakshmi carved shrine with the verse on her liberation composed by Sri Ramana Maharshi.
57.46 1950 - Mahasamadhi - Indian Government Newsreel – April 15th.
57.53 An incomplete narration is dubbed over the busy Ashram entrance where devotees are arriving and departing. The completed New Hall Matrubhuteswar Temple stands in the background.
57.56 A seated group of male devotees looking on pensively. Some crowd control is in place. Swami Rajeswarananda is seated in a chair; Omandur Ramasami Reddiar is seated on the ground along with D.S. Sastri.
58.04 Ms. Benn and other devotees look upon the proceedings with stony faces.
58.07 Major Chadwick – Sadhu Arunachala and another lady, possibly Soona Dorabji both with tearful eyes.
58.09 Mrs Lucia Osborne with a paper in her hands looks sadly downwards.
58.12 Brahmins conduct the Mahasamadhi pooja, Bhagavan’s body is barely visible on the right, bedecked in flowers.
58.19 Devotees move in front of the south doorway of the New Hall, having a final darshan of their/our beloved master inside.
58.22 A close up view of the same.
58.29 Thick clouds of incense waft of a close up shot of Mr and Mrs H.C. Khanna, Swami Ramanagiri;
58.30 Crying women devotees express their overwhelming sadness with tears. Some of these same devoted and crying women were picked out by photographer CartierBresson, who was shooting stills at the same time.
58.37 Bhagavan’s body on the palanquin being carried west along the south verandah of the Mother’s Shrine, garlanded and with a whisk and umbrella, flowers are thrown towards the great sage’s body. A thick crowd has formed. (Henri Cartier-Bresson – photographing at the same spots noted in his typed notes how thick and intense the crowd was. This prevented further footage being shot on this momentous day.)
58.48 Films Restoration note, followed by Film Credits. (Note that a larger resolution 2K editable version is held with V. Karthik in Chennai, T.N.)
This Film Restoration of the Archival Films made between 2018 and 2020 (HD 1920x 1080) by V. Karthik in Chennai, Tamil Nadu, India, edited from digitized 2K film scans from the Original and restored footage.
#Bhagavan Sri Ramana Maharshi#archival films#The Life of Sri Ramana Maharshi#TheLifeOfBhagavan#AVidaDeBhagavan
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Bhagavan Sri Ramana Maharishi Teachings.
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Om Om Om 💐💐💐 Om Nithyananda Paramashivoham 💐💐💐 INFERIOR EGO: Source: Jeevan Mukti Bhashya Download free copy: https://nithyanandapedia.org/wiki/File:Jeevan_mukti_bhashya.pdf Inferior Ego: An incident from the life of Ramana Maharishi‘: One of Ramana Maharishi’s disciples translated one of his books into another language. In the translation, inside the book, his name was also published as the translator. When the disciple saw the book, he was shocked to see this. He went to the concerned authorities and scolded them for this mistake. He then went and told Ramana Maharishi, ‟Bhagavan, they should not have put my name. I don’t feel my name should be publicized. I am not that kind of person.‟ Bhagavan said, ‟The ego that asks for the name to be there and the ego that asks that the name not be there are one and the same. Relax.‟ Be very clear, the inferior ego that is trying to show humbleness is also ego. With a superiority complex, with a violent aggressive ego, at least society will teach you. This ego is very visible. With the humble ego, you will escape from society. That is more dangerous. It is the cunning ego that can nicely save itself. Ego is just the identity you carry about yourself. KAILASA’S SPH JGM HDH BHAGAVAN SRI NITHYANANDA PARAMASHIVAM 🌼🌸🌺 #Kailasa #Nithyanada #Enlightenment #Spirituality #ConsciousSovereignty #shiva #mahadev #mahakal #harharmahadev #bholenath #shiv #india #hindu #lordshiva #omnamahshivaya #hinduism #om #kedarnath #bhole #bholebaba #ujjain #krishna #mahakaal #mahakaleshwar #shivshakti #shivshankar #mahadeva #temple #jaimahakal #ramanamaharshi Om Nithyananda Paramashivoham 💐💐💐 Om Om Om 💐💐💐 https://www.instagram.com/p/CRzDe9hr8Ed/?utm_medium=tumblr
#kailasa#nithyanada#enlightenment#spirituality#conscioussovereignty#shiva#mahadev#mahakal#harharmahadev#bholenath#shiv#india#hindu#lordshiva#omnamahshivaya#hinduism#om#kedarnath#bhole#bholebaba#ujjain#krishna#mahakaal#mahakaleshwar#shivshakti#shivshankar#mahadeva#temple#jaimahakal#ramanamaharshi
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𝙂𝙐𝙍𝙐'𝙎 𝙊𝙁 𝙏𝙃𝙀 𝘼𝙑𝘼𝙏𝘼𝙍 👁🔱 𝙏𝙝𝙚 𝙎𝙪𝙥𝙧𝙚𝙢𝙚 𝙋𝙤𝙣𝙩𝙞𝙛𝙛 𝙤𝙛 𝙃𝙞𝙣𝙙𝙪𝙞𝙨𝙢 𝙨𝙬𝙚𝙚𝙩𝙡𝙮 𝙧𝙚𝙘𝙖𝙡𝙡𝙨 𝙩𝙝𝙖𝙩 𝙞𝙣 𝙝𝙞𝙨 𝙡𝙞𝙛𝙚, 𝙝𝙞𝙨 𝙛𝙞𝙧𝙨𝙩 𝙡𝙤𝙫𝙚 𝙬𝙖𝙨 𝙍𝙖𝙢𝙖𝙣𝙖 𝙈𝙖𝙝𝙖𝙧𝙨𝙝𝙞. 😍😍 𝙁𝙤𝙧𝙚𝙩𝙚𝙡𝙡𝙞𝙣𝙜 𝙩𝙝𝙚 𝘽𝙞𝙧𝙩𝙝 𝙤𝙛 𝙩𝙝𝙚 𝙎𝙪𝙥𝙧𝙚𝙢𝙚 𝙋𝙤𝙣𝙩𝙞𝙛𝙛 𝙤𝙛 𝙃𝙞𝙣𝙙𝙪𝙞𝙨𝙢 🔮 👁 Revered as Incarnation of Paramashiva Himself, Ramana Maharishi is one of the predecessors of the Supreme Pontiff of Hinduism who foresaw His happening before attaining the state of Mahasamadhi and leaving the body in 1950. Before passing on, when Raju Mudaliar, the biological grandfather of the Supreme Pontiff of Hinduism, went to receive the blessings of Bhagavan, in the late 1940’s when he was a young orphan who worked in the rice shops of Tiruvannamalai, he blessed him ceremoniously and declared that the Lord Arunachala Himself would become his family. #nithyananda #kailasa #guru #avatar — view on Instagram https://ift.tt/3BFaxI4
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