Sri Ramana Leela
Sakti (power) is of two types – one is mental, the other practical. During deep sleep these lie dormant in the body and do not get dissipated as in the waking state. That is the reason why the body becomes energetic as soon as it awakens. Owing to the sadhaka’s will sakti does not get wasted externally through the sense organs; it becomes turned inward towards the Self. Deep sleep is involuntary, hence it is a state of ignorance. On the other hand, Samadhi is voluntary and is a state of knowledge. For Ramana, the body was able, through this deep sleep state to sustain a state of tapas in later years.
Sri Ramana Leela
Sundaram Iyer’s family belonged to the Dravida, Smarta, Brahacharana lineage. They followed the Yajus sakha, Apasthamba sutras. They belonged to the Parasara gotra with Vasista sakti Parasara rishis. Their family name was Tiruchuzhi.
Sri Ramana Leela
IT was the Ardra darshan celebrated as the day when Siva showed his ananda-tandava (dance of bliss) to Patanjali and others at Chidambaram in fulfillment of a promise made to Adisesha at Daruka forest. In the village of Tiruchuzhi, Bhoominatheswara along with his consort Sahayamba, was about to enter his abode after going round the streets of the village blessing his devotees.
The Path of Self-Knowledge
Advaita : Non-duality, the doctrine that nothing exists apart from the Spirit, but everything is a form assumed by the Spirit Hindus is between the schools of Advaita and Dvaita. The Dvaitists or Dualists worship a Personal God separate from the worshipper.The Advaitists, while recognising the truth of this conception on its own plane, go beyond it to the conception of the Absolute in which a man is absorbed back into That which is his Source and real Self, surviving in the pure Bliss and boundless Consciousness of Being.
The Path of Self-Knowledge
Everywhere his Presence is felt, and yet there are differences of atmosphere. Morning and evening there is parayanam (chanting of the Vedas) before the samadhi, as there used to be before his bodily presence, and at the same hours. As the devotees sit there in meditation it is the same as when they sat before him in the hall, the same power, the same subtlety of guidance. During parayanam, puja is performed at the samadhi and the 108 names of Bhagavan are recited. But in the old hall is a softer, mellower atmosphere breathing the intimacy of his long abidance. Some months after the Mahasamadhi (leaving the body) this hall was damaged by a fire that broke out, but was fortunately not destroyed.
