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ayishas

@ayishas

Rocker

Posted: 11 years ago

#11

meenavum mayangi vizhunthiduvanga

Oh break ila precp
Mudichitanga

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hema latha

@jhema

Sparkler

Posted: 11 years ago

#12

sandy kitta thappikka mudiyuma

meena enna aachu 😆

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thala

@thala

Trailblazer

+ 3

Posted: 11 years ago

#13

this is an excerpt from

http://sri-ramana-maharshi.blogspot.in/2008/06/silence-in-teachings-of-sri-ramana.html

Bhagavan Sri Ramana Maharshi, the mostly widely revered advaita teacher of the 20th century, always maintained that silence' was his primary and most direct teaching. Abiding in and as the Self, as the unmoving substratum of manifestation, he emanated a silent radiance that quietened the minds of those who were drawn to him. This silent presence resolved the doubts and problems of those who came to see him, and on occasions even gave them a direct glimpse of the Self. Sri Ramana did, of course, answer questions as well, but he frequently said that the silent force which spontaneously radiated from him was the highest and purest form of his teachings.

When Sri Ramana spoke on the subject of silence, he usually used the Sanskrit word mauna'. In using this term he made it clear that he was not indicating a mere absence of sound; rather, he was referring to the unmoving, silent, peaceful state of the Self that is beyond and prior to the antonyms of noise and physical quietness.

The Nature of Mauna

The mauna that is wholly and solely the Self is a state in which the consciousness that says I', being [revealed as] ignorance, dies away. This alone possesses excellence. If you ask why, the answer is: The desire for objects is the true cause of sorrow, whereas mauna is the expanse of being wherein there are no objects to desire.'

Mauna is the State of the Guru

Guru and disciple are only described as different through the imaginary feeling of being limited to a form. In the mauna union, the summit of jnana in which these two ideas [Guru and disciple] merge through the true experience of the Self, is there even a trace of speech and breath? As the ego, the cause that creates the sense of difference, is destroyed, the minds of the two become one through their real nature, pure being, and cease. In such a situation the talking and listening that consist of spoken words, which take place between the two, are of no use.

The Shining of Mauna in the Heart

A person should not extrovert his attention through esteeming and knowing external objects. Instead, he should enquire and know his ever-present true state and abide in the Heart. By doing so, the individual-consciousness that says I' falls away, and pure mauna shines. This pure mauna is indeed the consummation of jnana.

The host of thoughts and intentions is extremely difficult to renounce. When, with these thoughts and intentions completely abandoned, the ego enters the Heart, mauna, the experience that has taken the form of the fullness, swarupa, shines in the Heart. Only this mauna is the excellent paravak [transcendental speech]. This you should know.

Attaining Mauna through self-enquiry

Bhagavan: The most valuable thing in the ocean lies on its floor. The pearl is so small a thing, yet so valuable and so difficult to procure. Similarly, the Self is like the pearl: to find it you must dive deep down into the silence, deeper and ever deeper, until it is reached. (Conscious Immortality, 1st ed. p. 168)

Bhagavan: Of course everybody, every book says, Be quiet or still'. But it is not easy. That is why all this effort is necessary. Even if we find one who has at once achieved the mauna or supreme state indicated by summa iru' [be quiet' or be still'], you may take it that the effort necessary has already been finished in a previous life. (Day by Day with Bhagavan, 11th January, 1946)

Question: Is the state of being still' a state involving effort or effortless?

Bhagavan: It is not an effortless state of indolence. All mundane activities, which are ordinarily called effort, are performed with the aid of a portion of the mind and with frequent breaks. But the act of communion with the Self [Atma vyavahara] or remaining still inwardly is intense activity which is performed with the entire mind and without break.

Maya [delusion or ignorance] which cannot be destroyed by any other act is completely destroyed by this intense activity which is called silence' [mauna]. (Upadesa Manjari, chapter two, question four. The Collected Works of Sri Ramana Maharshi, pp. 55-56.)

Referring to mauna, Sri Bhagavan said, Silence is of four kinds: silence of speech, silence of the eye, silence of the ear, and silence of the mind. Only the last is pure silence and is the most important. The commentary of silence is the best commentary as illustrated in Lord Dakshinamurti. Only silence is the eternal speech, the one word, the heart-to-heart talk. Silence is like the even flow of electric current. Speech is like obstructing the current for lighting and other purposes.' (Sri Ramana Reminiscences, p. 62)

Question: Mauna means abiding in the Self, doesn't it?

Bhagavan: Yes. That is so. Without abiding in the Self, how could it be mauna?

Question: That is just what I am asking. Would it be mauna if one were to completely refrain from speech without at the same time having an awareness of the Self and abiding therein?

Bhagavan: How could real mauna be achieved? Some people say that they are observing mauna by keeping their mouths shut but at the same time they go on writing something or other on bits of paper or on a slate. Is not that another form of activity of the mind?

Question: Is there then no benefit at all in refraining from speech?

Bhagavan: A person may refrain from speech in order to avoid the obstacles of the outer world, but he should not consider that to be an end in itself. True silence is really endless speech; there is no such thing as attaining it because it is always present. All you have to do is to remove the worldly cobwebs that enshroud it; there is no question of attaining it. (Letters from Sri Ramanasramam, 3rd September, 1947)

what i could derive from these conversations is that

be keeping silent,

we will be avoiding unneccessary arguments,

and refrain from trying to poke in our nose in others issues

a lot of energy is saved by keeping mum

ramana maharishi has suggested to observe mauna vrat ( keeping silent) at least for one day a week

it can bring lot of changes in ourselves

he says whenever you are about to speak

think twice

will that speech be of any use to you

are you going to get benifitted , or someone else is going to ge benefitted

only then you can speak and that too limited ( to the point)

by needless speach you are not only wasting your time but the precious time of others as well

the more you conserve your words the more gyaani you become

is what ramana says

Edited by thala - 11 years ago

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thala

@thala

Trailblazer

+ 3

Posted: 11 years ago

#14

KNOWLEDGE SPEAKS WISDOM LISTENS

sadashiva brahmendrals parents ( before he was born) had a dream that they would be blessed with a pious boy

the child was born and they named him sivaramakrishnan, he was very brilliant and had good knowledge in sanskrit , music ,grammar, logic

he was called by his parents who were residing in another city,rom his school

he came to know that he was called for engagement with a girl

suddenly he felt hungry,and craved for food . he then realised when he cant control his hunger for food, how can he control the family and children in future

he realised he is not born for this family bondage, he is not going to be the scape goat which doesnt realise its going to be butchered, it butcher gives something to eat and the goat eats it happily and the next moment its going to be chopped

he flew to madurai and took shelter in the ashram of guru of kamakoti paramendrashiva saraswathi

he recited many songs and granthas and was proud of himeself, and would drag others to argument to prove his intellectuality

his guru was annoyed by this

he called brahmendral and said wont his mouth stop speaking

from that day he stopped speaking ( guru bhakthi)

silence conserves the inner bliss,

he wandered as a maniac in the forests , he was a pure yogi, who had complete control of his mind and it never stopped thinking of the god

one day a caterer( one who cooks food for marriages) came to the forest in search of wood for his kitchen, he saw brahmendral in samadhi sthithi( dhyana) and played pranks on him

he placed the bunch of wood on his head, brahmendral didnt realise there was somethign on the top of his head, he kept walking and the caterer was making fun of him all the way

brahmendral without his knowledge kept walking and reached the caterers place, the caterer removed the bundle and again made fun of him

brahmendral moved and the caterer went to his kitchen and put the woods in the kitchen, the whole place caught fire

he ran to brahmendral and asked for forgiveness, brahmendral signal what?( as he wouldnt speak)

he said he kept the bundle of woods on his head( as he didnt know what happened he was in samadhi sthithi) and because of his ill deed his kitchen caught fire

brahmendral's mere look at the kitchen restored everything which burnt, he blessed the caterer

, he wandered like a vagabond,

one day he came across a butcher shop, as he was a avadhoothal( one who doesnt wear clothes all the directions are his clothes, dhigambara swami), he walked towards the shop the butcher taunted him as shameless, brahmendral didnt realise what the butcher was speaking

the butcher got angry and chopped his hand, but brahmendral didnt react to this, the butcher realised he is no ordinary man

the butcher asked for frogiveness, he signaled what?( as he wouldnt speak) the butcher said he chopped his hand( brahmendral didnt realise as he was in samadhi sthithi)

his hand was lying on the floor, he consoled the butcher signaling this is just a body which is perishable , brahmendral signaled the butcher to take the hand, he picked and gave it to brahmendral , he placed and just gavve asoft touch, it got back to normal, his hand was restored

he was crossing the river cauvery and sudeenly it rained heavily and there was heavy flood in cauvery, he was buried inside the sands but still he was in samadhi sthithi, when the flood receded some builders who came to take sand for building houses found something under the sand, when it was dragged they found brahmendral still alive ( as he was in samadhi sthithi)

shridhara ayyaval( who was also a pious man) suggested that he should speak but only god's name and nothing else( as nama sankreerthana can only liberate this soul) by keeping silent our feelings are suppressed by taking god's name, it gets realeased along with god's name

and this soul gets completely liberated from all feelings

He started reciting rama nama from that day and later attained samadhi as the 58th pontiff of kanch kamakoti peetam

the life history of brahmendral is briefed by vishaka hari below

[YOUTUBE]http://www.youtube.com/watch?v=8t91Zn7VH1o[/YOUTUBE]

brahmendral says

just like hanuman crossed the 100 yojagana ocean and reached the other side to find seetha he had to overcome the 10 headed ravana

mOha mahArNava tArakakAri rAma dvESa mukhAsuramAri

moha maharnava- the ocean of moha or desires

taraka ramadwesha mukhasuramari- demons like 10 headed ravana ( 10 senses/ 5 senses and their functions like eyes- eyesight...)

ramadwesha- these 10 senses always pull you away from rama ( or salvation)

shAnti vidEha sutA sahacAri daharAyOdhyA nagara vihAri

shanthi videha suta- seetha ( here bhodhendral compares to peace)

darahaayoidhya nagara vihari- place of rama( yourheart)

paramahamsa sAmrAjyOddhAri satva jnAnAnanda sharIrI

paramahamsa- always peaceful

samrajya- he resides in the heart

gyananandha shariri- in this knowledgeble ( non ingorant) soul

on the whole

in this heart of your body

you have to overcome the desires( the ocean), win the 10 senses( ravana)

and find peace(seetha)

we dont stop while having lunch for once

we take something three times a day

whats wrong in taking god's name again and again

this hunger will make you chant more of rama nama

Edited by thala - 11 years ago

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thala

@thala

Trailblazer

+ 3

Posted: 11 years ago

#15

hi ay

sandy make up konjam overaa illae

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thala

@thala

Trailblazer

+ 3

Posted: 11 years ago

#16

pochu chotu ellaththayum keduttuttan

sandy oru thanedharni avangakitta maraikka mudiyuma

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ayishas

@ayishas

Rocker

Posted: 11 years ago

#17

enaku apdi therilaye
oru vela intha tv seri ilayo

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thala

@thala

Trailblazer

+ 3

Posted: 11 years ago

#18

"Yatra Nari Astu Pujyante, Ramante Tatra Devataa" The Gods reside in places where woman is worshiped --- Manu Smriti

Women had a very significant position in our ancient Indian society. In fact they were superior to men.There were women like Matreyi, Gargi, Lopamudra, Ghosha, and Indranni who were learned souls and have put forth there thought in Upanishads.

"Women are worthy of worship. They are the fate of the household, the lamp of enlightenment for all in the household. They bring solace to the family and are an integral part of Dharmic life. Even heaven is under the control of women. The Gods reside in those households where women are worshipped and in households where women are slighted all efforts at improvement go in vain."Manusmriti 3-56

"The wife should do Agnihotra (yagna), Sandhyavandana and all other daily religious rituals. If, for some reason, her husband is not present, the woman alone has full rights to do yagna." Rigveda Samhita, part 1, sukta 79, sloka 872.

That women and men are equal in the eyes of dharma is made explicit in a beautiful sloka from the Rigveda: "O women! These mantras are given to you equally (as to men). May your thoughts, too, be harmonious. May your assemblies be open to all without discrimination. Your mind and consciousness should be harmonious. I (the rishi) give you these mantras equally as to men and give you all and equal powers to absorb (the full powers) of these mantras." Rigveda 10-191-3.

"The home has, verily, its foundation in the wife"
- The Rig Veda

During the Vedic age, more than 3,000 years ago, women were assigned a high place in society. They shared an equal standing with their men folk and enjoyed a kind of liberty that actually had societal sanctions. The ancient Hindu philosophical concept of'shakti', the feminine principle of energy, was also a product of this age.

Hinduism recognizes both the masculine and feminine attributes of the Divine, and that without honoring the feminine aspects, one cannot claim to know God in his entirety. So we also have many male-female divine-duos like Radha-Krishna, Sita-Rama, Uma-Mahesh, and Lakshmi-Narayan, where the female form is usually addressed first.

Women, who so desired, could undergo the sacred thread ceremony or 'Upanayana' (a sacrament to pursue Vedic studies), which is only meant for males even to this day. The mention of female scholars and sages of the Vedic age like Vac, Ambhrni, Romasa, Gargi, Khona in the Vedic lore corroborates this view. These highly intelligent and greatly learned women, who chose the path of Vedic studies, were called 'brahmavadinis', and women who opted out of education for married life were called 'sadyovadhus'. Co-education seems to have existed in this period and both the sexes got equal attention from the teacher. Moreover, ladies from the Kshatriya caste received martial arts courses and arms training.

kanchi mahaperiyavaa says that a grahastha( married ) is incomplete without wife. he cannot do any yagna after his wife's death. she needs to accompany him in all his rituals only then it is completled such is the importance of women in a man's life

Edited by thala - 11 years ago