Azhagammaal

Sri Ramana Maharshi stayed at various places in Thiruvannamalai and then in several caves on the Arunachala Hill  until he finally settled at what came to be called Sri Ramanasramam where he lived until his Mahanirvana in April 1950.  He never took formal sannyasa nor did he claim to have any disciples. From the day he arrived in 1896 until his Mahanirvana,  Ramana never left his beloved Arunachala.

The first place that Ramana stayed in Thiruvannamalai was the great temple. For a few weeks he remained in the thousand-pillared hall. But he was soon troubled by the urchins who pelted him with stones as he sat silently. He shifted  to an underground vault known as Patala Lingam, where the sunlight never penetrated. Without moving he sat deeply absorbed in the Self and was unaware of being bitten up by the ants and vermin living there.

Atmarpanastuti - Sloka 23

त्वामॆवैकं हतजनिपथॆ पान्थमस्मिन्प्रपञ्चॆ

मत्वा जन्मप्रचयजलधॆः बिभ्यतः पारशून्यात् ।

यत्तॆ धन्याः सुरवर मुखं दक्षिणं संश्रयन्ति

क्लिष्टं घॊरॆ चिरमिह भवॆ तॆन मां पाहि नित्यम् ॥ २३ ॥

Narayaneeyam - Dasakam: 96 (Glories of the Lord)

भगवत् विभूतयः - ज्ञान-कर्म-भक्ति-योगः च

GLORIES OF THE LORD

Dasakam: 096 -- Slokam: 01
त्वं हि ब्रह्मैव साक्षात् परमुरुमहिमन्नक्षराणामकार-
स्तारो मन्त्रेषु राज्ञां मनुरसि मुनिषु त्वं भृगुर्नारदोऽपि ।
प्रह्लादो दानवानां पशुषु च सुरभि: पक्षिणां वैनतेयो
नागानामस्यनन्तस्सुरसरिदपि च स्रोतसां विश्वमूर्ते ॥१॥

tvaM hi brahmaiva saakshaat paramurumahimannaksharaaNaamakaaraH
taarO mantreShu raaj~naaM manurasi muniShu tvaM bhR^igurnaaradO(a)pi |
prahlaadO daanavaanaaM pashuShucha surabhiH pakshiNaaM vainateyO
naagaanaamasyanantaH surasaridapi cha srOtasaaM vishvamuurte || 1 ||

O Thou of infinite Glory! Of whom the world is a personification! Thou alone are Brahmaa perceptible. Among letters Thou are 'A'. Among Mantraas Thou are Om. Among kings Thou are Manu and among sages are Bhrigu and also Naarada. Among Asuras Thou are Prahlaad. Thou are the Surabhi celestial cow among the animals and Garuda among the birds. Among serpants Thou are Ananta. Among the rivers Thou are the heavenly Gangaa.

Vēdic Recitation

The vibration in each nadi creates certain feelings or urges in the consciousness. Sensual desire is aroused by some, sloth by some and sorrow by some others. To reverse this, when there is sensual desire there is a vibration in some nadis, and when there is anger there is vibration in some other nadis, and so on for each type of feeling or emotion or urge. We know this from actual experience. When we are at ease there is a special glow on our face and this glow is caused by some nadis being cool and unagitated. There is a saying "One's inner beauty is reflected outwardly on one's face". Our emotions cause their own reactions in our nadis. If we succeed in bringing the nadis under control we shall be masters of our urges and feelings. There will then be no need to depend on any external agency for the purpose.

One way of acquiring control over the nadis is the practice of Rajayoga of which pranayama is the most important feature. Mantra Yoga is another. When we vocalize a syllable, the vital breath is discharged through the space intervening our throat, tongue, lips, the upper and lower parts of the mouth, etc. It is then that the syllable is voiced or the "aksara dhvani" produced. Vibrations are created in the nadis located in those parts of the body where the vital breath courses through as a consequence of the aksara-dhvani.

Atmarpanastuti - Sloka 22

कर्मज्ञानप्रचयमखिलं दुष्करं नाथ पश्यन्

पापासक्तं हृदयमपि चापारयन्सन्निरॊद्धुम् ।

संसाराख्यॆ पुरहर महत्यन्धकूपॆ विषीदन्

हस्तालम्बप्रपदनमिदं प्राप्य तॆ निर्भयॊऽस्मि ॥ २२ ॥

Soundarya Lahari - Sloka: 37

Beneficial Results: 

பூதப்பிரேத பிசாச நிவாரணம் Immunity from devils and spirits
Activation of vishuddhi chakram, ideally suited for vocal enhancement and vocal practitioners. Cure of diseases caused by heat.

विशुद्धौ ते शुद्धस्फतिक विशदं व्योम-जनकं
शिवं सेवे देवीमपि शिवसमान-व्यवसिताम् ।
ययोः कान्त्या यान्त्याः शशिकिरण्-सारूप्यसरणे
विधूतान्त-र्ध्वान्ता विलसति चकोरीव जगती ॥ ३७ ॥

Narayaneeyam - Dasakam: 95 (Dhyana Yoga)

ध्यान योग:

DHYANA YOGA

Dasakam: 095 -- Slokam: 01
आदौ हैरण्यगर्भीं तनुमविकलजीवात्मिकामास्थितस्त्वं
जीवत्वं प्राप्य मायागुणगणखचितो वर्तसे विश्वयोने ।
तत्रोद्वृद्धेन सत्त्वेन तु गुणयुगलं भक्तिभावं गतेन
छित्वा सत्त्वं च हित्वा पुनरनुपहितो वर्तिताहे त्वमेव ॥१॥

aadau hairaNyagarbhiiM tanumavikala jiivaatmikaamaasthitastvaM
jiivatvaM praapya maayaaguNagaNakhachitO vartase vishvayOne |
tatrOdvR^iddhena sattvena tu guNayugalaM bhaktibhaavaM gatena
Chittvaa sattvaM cha hitvaa punaranupahitO vartitaahe tvameva || 1 ||

O Thou! The Origin of All! In the beginning Thou were in an undivided state of all jivas in the Hiranyagarbha form. Then Thou do manifest Thyself in multiplicity of jivas, and become associated with Maayaa and its various Gunas. With the well developed and dominant Sattva, devotional attitude is reached, by which the other two gunas Rajas and Tamas are destroyed. By and by when Sattva also is abandoned I (the jiva) shall, again, unobstructed, realise myself as Thyself only.

அபிராமி அந்தாதி - நூற்பயன் (Abhirami Andhadhi - Benefit of recitation)

101. நூற்பயன்

ஆத்தாளை, எங்கள் அபிராம வல்லியை, அண்டம் எல்லாம் 

பூத்தாளை, மாதுளம் பூ நிறத்தாளை, புவி அடங்கக் 

காத்தாளை, ஐங்கணைப் பாசங்குசமும் கருப்புவில்லும் 

சேர்த்தாளை, முக்கண்ணியைத், தொழுவார்க்கு ஒரு தீங்கு இல்லையே.

எங்கள் தாயானவளை, அபிராமி வல்லியை, எல்லா உலகங்களையும் பெற்றவளை, மாதுளம் பூப்போன்ற நிறத்துடையவளை, உலகமெல்லாம் காத்தவளை, திருக்கரங்களில் மலர் அம்புகள் ஐந்தையும், பாசத்தையும், அங்குசத்தையும், கரும்பு வில்லையும் வைத்திருபவளை, மூன்று கண்களையுடைய தேவியைத் தொழுவார்க்கு ஒரு தீங்கும் நேராது; உலகில் வளமும் நலமும் பெற்று வாழ்வர்.

Atmarpanastuti - Sloka 21

ब्रह्मॊपॆन्द्रप्रभृतिभिरपि स्वॆप्सितप्रार्थनाय

स्वामिन्नग्रॆ चिरमवसरस्तॊषयद्भिः प्रतीक्ष्यः ।

द्रागॆव त्वां यदिह शरणं प्रार्थयॆ कीटकल्पः

तद्विश्वाधीश्वर तव कृपामॆव विश्वस्य दीनॆ ॥ २१ ॥

Narayaneeyam - Dasakam: 94 (Means of Enlightenment)

तत्व ज्ञान उतपत्तिः 

MEANS OF ENLIGHTENMENT

Dasakam: 094 -- Slokam: 01
शुद्धा निष्कामधर्मै: प्रवरगुरुगिरा तत्स्वरूपं परं ते
शुद्धं देहेन्द्रियादिव्यपगतमखिलव्याप्तमावेदयन्ते ।
नानात्वस्थौल्यकार्श्यादि तु गुणजवपुस्सङ्गतोऽध्यासितं ते
वह्नेर्दारुप्रभेदेष्विव महदणुतादीप्तताशान्ततादि ॥१॥

shuddhaa niShkaamadharmaiH pravaragurugiraa tatsvaruupaM paraM te
shuddhaM dehendriyaadi vyapagatamakhila vyaaptamaavedayante |
naanaatva sthaulya kaarshyaadi tu guNaja vapuH sangatO(a)dhyaasitaM te
vahnerdaaruprabhedeShvivamahadaNutaa diiptataa shaantataadi || 1 ||

People, whose minds are purified by performing desireless actions, come to understand from the instructions of competent teachers, Thy supreme aspect which is immaculate, bodiless, taintless, all pervading and transcendent. As for the qualities of multiplicity, stoutness, thinness etc., which are in association with the bodies constituted of the three gunas, are super imposed on Thee. It is like the expensiveness, small ness, dimness and brilliance of fire according to the nature of the fuel (wood) on which it manifests.

அபிராமி அந்தாதி - பாடல் 100 (Abhirami Andhadhi - Verse 100)

100. அம்பிகையை மனதில் காண

குழையைத் தழுவிய கொன்றையந் தார் கமழ் கொங்கைவல்லி 

கழையைப் பொருத திருநெடுந் தோளும், கருப்பு வில்லும் 

விழையப் பொரு திறல் வேரியம் பாணமும் வெண் நகையும் 

உழையைப் பொருகண்ணும் நெஞ்சில் எப்போதும் உதிக்கின்றவே!

ஏ, அபிராமி! குழையிலே தவழும்படியாகவுள்ள கொன்றை மலரால் தொடுத்த மாலையின் மணம்கமழும் மார்பகங்களையும் தோளையும் உடையவளே! மூங்கிலை ஒத்த அழகிய கரும்பு வில்லும், கலவிபோருக்கு விரும்பக்கூடிய மணம் மிகுந்த ஐவகை மலர் அம்பும், வெண்மையான முத்துப்பல் இதழ்ச் சிரிப்பும், மானை ஒத்த மருண்ட கண்களுமே எப்பொழுதும் என் நெஞ்சில் நிறைந்திருக்கிறது. அத் திருமேனியையே நான் வழிபடுகின்றேன்.

TO HAVE THE VISION OF ABHIRAMI IN MIND

Kuzhaiyaith thazhuviya konraiyann thaar kamazh kongaivalli

kazhaiyaip porudha thirunnedunn tholum, karuppu villum

vizhaiyap poru thiral veriyam paanamum ven nagaiyum

uzhaiyaip porugannum nensil eppodhum udhikkinrave.

Abhirami! Your following form always appear in my mind: breasts with the combined smell of tender leaves and red iris flowers, shoulder resembling the smooth flexible bamboo, sugarcane bow and fragrant flower missiles making lovers fall in great love, smile exposing thy white beautiful teeth and eyes that resemble those of the terrorized deer.

Reference:

http://temple.dinamalar.com/Slogandetails.php?id=542
http://www.projectmadurai.org/pm_etexts/utf8/pmuni0026_01.html
http://sanskritmantras.blogspot.in/2011/01/abirami-andhathi-lyrics-english.html
http://www.articlesbase.com/literature--articles/abhirami-anthathi-561445.html

Sri Adi Shankaracharya's Message

सदाशिव समारंबं संकराचार्य मध्यमां |

अस्मत आचार्य पर्यन्तां वन्दे गुरु परम्परां ||

Sadasiva samãrambam Sankarãchãrya madhyamãm |

asmat Ãchãrya paryantãm vande Guru paramparãm ||

Meaning: Starting from Lord Shiva, through Sankaracharya and my aacharya, the guru parampara eternally flows.

The message that is contained in elaborate discussions in the Bhashyas of Sri Shankara is often succinctly expressed in a century of verses, in ten verses, in one verse or even half a verse. He has reconciled the seemingly contradictory conclusions of the Upanishads and in the integrated view that He has presented the eternal, impersonal, consciousness Absolute is the Brahman, the one without a second. By His power which is inscrutable ( अनिर्वचनीया ) and called maya, or mitya, He appears as the universe, conditions by space, Time, etc., that are ever changing. The jiva is not different from the absolute Brahman, but due to Upadhis appears to be different and subject to limitations. The Upadhis limit comprehensions and are unreal like limitless space appearing like room space, pot space, etc.

Atmarpanastuti - Sloka 20

दासॊऽस्मीति त्वयि शिव मया नित्यसिद्धं निवॆद्यं

जानास्यॆतत्त्वमपि यदहं निर्गतिः संभ्रमामि ।

नास्त्यॆवान्यन्मम किमपि तॆ नाथ विज्ञापनीयं

कारुण्यान्मॆ शरणवरणं दीनवृत्तॆर्गृहाण ॥ २० ॥

Narayaneeyam - Dasakam: 93 (The 24 Gurus)

चतुर्विंशतिः गुरवः  

THE 24 GURUS

Dasakam: 093 -- Slokam: 01
बन्धुस्नेहं विजह्यां तव हि करुणया त्वय्युपावेशितात्मा
सर्वं त्यक्त्वा चरेयं सकलमपि जगद्वीक्ष्य मायाविलासम् ।
नानात्वाद्भ्रान्तिजन्यात् सति खलु गुणदोषावबोधे विधिर्वा
व्यासेधो वा कथं तौ त्वयि निहितमतेर्वीतवैषम्यबुद्धे: ॥१॥

bandhusnehaM vijahyaaM tava hi karuNayaa tvayyupaaveshitaatmaa
sarvaM tyaktvaa chareyaM sakalamapi jagadviikshya maayaavilaasam |
naanaatvaad bhraantijanyaat sati khalu guNadOShaavabOdhe vidhirvaa
vyaasedhO vaa kathaM tau tvayi nihitamaterviitavaiShamyabuddheH || 1 ||

Thy grace alone will enable me to abondon my love and affection towards my relatives. With my mind merged in Thee, renouncing everything, I will wander about looking upon the whole world as an expression of Maayaa. The injunctions and prohibitions of the scriptures apply to the one who entertains the concepts of good or bad due to multiplicity caused by false comprehension. How can both of these apply to a person whose mind is absorbed in Thee and who has transcended the consciousness of differences.

அபிராமி அந்தாதி - பாடல் 99 (Abhirami Andhadhi - Verse 99)

99. அருள் உணர்வு வளர

குயிலாய் இருக்கும் கடம்பாடவியிடை, கோல வியன் 

மயிலாய் இருக்கும் இமயாசலத்திடை, வந்து உதித்த 

வெயிலாய் இருக்கும் விசும்பில், கமலத்தின்மீது அன்னமாம், 

கயிலாயருக்கு அன்று இமவான் அளித்த கனங்குழையே

ஏ, அபிராமி! அன்று கயிலையங்கிரித் தலைவனாகிய சிவபிரானுக்கு மணம் முடித்த மலையரசன் மகளே! கடம்பவனத்தில் உறைந்த குயிலே! இமயமலையில் தோன்றிய் அழகிய மயிலே! ஆகாயத்தில் நிறைந்திருப்பவளே! தாமரை மீது அன்னமாக அமர்ந்திருக்கும் திருக்கோலத்தையுடையவளே! (மதுரையில் குயிலாகவும், இமயத்தில் மயிலாகவும், சிதம்பரத்தில் ஞானசூரிய ஒளியாகவும், திருவாரூரில் அன்னமாகவும் அம்பிகை விளங்குகின்றாள் என்பது வழக்கு).

TO DEVELOP GRACEFUL CHARACTER

Kuyilaay irukkum kadambaadaviyidai; kola viyan

mayilaay irukkum imayaasalaththidai; vandhu udhiththa

veyilaay irukkum visumbil; kamalaththinmeedhu annam am;

kayilaayarukku anru imavaan aliththa kananguzhaiye.

Abhirami got married to the king of Kailash, Lord Siva by Her father Himavan. She is cuckoo in Kadambha forest, peacock in Himalaya mountains, wise Sun in Chidambaram and swan on lotus in Thiruvarur.

Reference:

http://temple.dinamalar.com/Slogandetails.php?id=542
http://www.projectmadurai.org/pm_etexts/utf8/pmuni0026_01.html
http://sanskritmantras.blogspot.in/2011/01/abirami-andhathi-lyrics-english.html
http://www.articlesbase.com/literature--articles/abhirami-anthathi-561445.html

Soundarya Lahari - Sloka: 36

Beneficial Results: 

நாள்பட்ட நோய் தீர Cure of chronic diseases, restoration of lost eyesight. 

Activation of ajna chakra. Strengthens aura and enhances radiance.

तवाज्ञचक्रस्थं तपन-शशि कोटि-द्युतिधरं
परं शम्भु वन्दे परिमिलित-पार्श्वं परचिता ।
यमाराध्यन् भक्त्या रवि शशि शुचीना-मविषये
निरालोके ‌உलोके निवसति हि भालोक-भुवने ॥ ३६ ॥

Atmarpanastuti - Sloka 19

ध्यातॊ यत्नाद् विजितकरणैर्यॊगिभिर्यॊ विमृग्यः

तॆभ्यः प्राणॊत्क्रमणसमयॆ संनिधायात्मनैव ।

तद्व्याचष्टॆ भवभयहरं तारकं ब्रह्म दॆवः

तं सॆवॆऽहं गिरिश सततं ब्रह्मविद्यागुरुं त्वाम् ॥ १९ ॥